वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[sū. 1. 1. 1.
ADH. 1.] VEDĀNTA-KAUSTUBHA 3
view to augmenting in the people knowledge and devotion regard-
ing Himself and establishing the Highest Brahman in a manner
beyond doubt. Then, the supremely merciful reverend Nimbārka,
the founder of the sect of the reverend Sanatkumāra, composed a
commentary, very difficult to understand, called the ‘Vedānta-pāri-
jāta-saurabha’ (Fragrance of the Heavenly Flower of the Vedānta),
as an explanation of the texts of the Śārīraka-mīmāṁsā. Then,
again, through his command, and with a view to benefiting the
wise, the ‘Vedānta-kaustubha’ (Gem of the Vedānta), which is easy,
concise and explains the sense of the ‘Vedānta-pārijāta-saurabha’, is
being composed by me, his disciple, following the path recommended
by him and wishing to obtain his favour.
If it be argued : our purpose being served through an enquiry
into religious duties simply, what is the use of an enquiry into Brah-
man ?—we reply : since religious duties yield non-permanent fruits,
an enquiry into Him is to be undertaken for the sake of obtaining
unsurpassed and infinite bliss.
Here the word “then” implies ‘succession’, and not any other
sense, there being no previous distinct mention. It cannot be said
that in conformity with the statement, viz. ‘The word “om” and the
word “atha” formerly issued forth from the throat of Brahman, and
hence both are auspicious’, (the word “atha”) here indicates aus-
piciousness,—because this treatise being auspicious by itself in sound
as well as in meaning, does not await any other auspiciousness ;
because good luck is obtained through the mere hearing of it ; and
because in the very same way, the other meanings of the term
“then”, viz. special prerogative and the rest ¹ are not appropriate
here. Moreover, a word, pronounced with one particular sense in
view, should not be employed in any other sense. Here the intended
sense is ‘succession’, since the word “therefore” refers to something
prabhā commentary on Ś.B., they are so called because they treat of the
Brahman-hood of the embodied soul. (‘Śārīrako jīvas tasya Brahmatva vicāro
mīmāṁsā.’ P. 64, Kāsī ed., Part I.)
According to Baladeva, however, Brahman is ‘śārīra’ or embodied
since Scripture declares that the whole universe is the body of the Lord.
Hence the Vedānta-sūtras are called the ‘Śārīraka-mīmāṁsā’, because they
deal with Brahman, the śārīra (the embodied). G.B. 1.1.12.
¹ For the different meanings of the term ‘atha’ vide A K., p. 311, line 8.