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

[SŪ. 1. 4. 10.
230 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH 2 ]
implied by the vital-breath, in the passage. ‘Seven vital breaths arise
from him’ (Mahānār. 8 4), the text goes on to read after that ‘By
an unborn female, red, white and black, bringing forth manifold
offspring of a like nature, lies an unborn male, enjoying. Another
unborn male discards her, who has been enjoyed’ (Mahānār 9 2)
And since this sacred text is to be taken as referring to prakṛti, which
has Brahman for its soul, and since here, too, the same must inevitably
be the case, that prakṛti alone which has Brahman for its soul is the
object to be established by the sacred text about the unborn one.
COMPARISON
Śaṁkara
The interpretation of ‘jyotir-upakramā’ different, viz. ‘(The
unborn one is) the beginning (i.e. the material cause) of light (i.e.
of the four kinds of material objects, consisting in light, i.e. fire,
water, and so on)’.¹
SŪTRA 10
“AND ON ACCOUNT OF THE TEACHING OF THE FASHIONING (OF
THE UNIVERSE), THERE IS NO CONTRADICTION, AS IN THE CASE OF
THE HONEY (-MEDITATION)”
Vedānta-pārijāta-saurabha
No contradiction is involved in taking one and the same substra-
tum of qualities as unborn and having, at the same time, Brahman
for its material cause. On account of the teaching of the creation of
the universe from Brahman, the cause of the world and possessing
subtle powers, both fit in, “as in the case of the honey-meditation”.
Vedānta-kaustubha
To the objection, viz. How can an unborn one be something
generated, the author replies:
The word “and” is for disposing of the objection. There is no
contradiction in taking an unborn one as something generated. Why?
“On account of the teaching of fashioning.” The word “fashioning”
¹ Ś.B. 1.4 9, p. 402.