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

[SŪ. 1. 4 14.
238 VEDĀNTA-KAUSTUBHA ADH. 4.]
(Chānd. 1.11.5), to be due to the vital-breath; and in some passages
in the Bṛhadāraṇyaka 'The soul alone was this in the beginning'
(Bṛh. 1 4 17), 'Brahman, verily, was this in the beginning' (Bṛh.
1 4 10), to be due to the soul and to Brahman Such being our know-
ledge of the cause of the universe, it is not possible to ascertain
definitely that Brahman alone is the cause of the universe. But it
is possible to ascertain definitely that pradhāna, independent of
Brahman, is the cause of the universe Thus, in the text 'Verily, at
that time this was unmanifest (avyākṛta), it became manifest simply
by name and form' (Bṛh. 1 4 7), by the word 'unmanifest' pradhāna,
independent of a sentient principle, is declared to be the cause of the
universe The meaning of the text is that 'this', i.e the manifest
world, was 'at that time', i.e. prior to creation, 'unmanifest' and 'it',
viz. pradhāna, 'became manifest by name and form' The mass of
texts demonstrating the cause of the universe should be taken to be
referring to pradhāna alone
With a view to disposing of the above view, his Holiness is showing
that the mass of texts designating the cause of the universe all refer
to Brahman.
The word "and" is for disposing of the objection. The word
"as" implies the kind It is possible to ascertain definitely that
the Highest Person alone, omnipotent, endowed with the attributes
of omniscience and the rest and the Lord of all, is the Cause of the
Universe. How? "On account of the declaration" of the very
same Brahman, "designated" in the characterizing aphorism and
the rest, "as the cause" of effects like the ether and the rest. Thus,
Brahman alone, mentioned previously in the passage: 'Brahman is
truth, knowledge and infinite' (Taitt. 2.1), is designated as the cause
in the passage: 'From him, verily' (Taitt. 2.1) and so on. Likewise,
Brahman alone, indicated by the passages, ' "The existent alone,
my dear"' (Chānd. 6 2 1), 'He thought: "May I be many"' (Chānd.
6 2.3), is designated in the passage 'He created light' (Chānd.
6.2.3) The same is to be understood with regard to other Upaniṣad
texts too.
COMPARISON
Śaṃkara
General import same, literal interpretation different, viz. '(Al-
though there may be a conflict among the Vedānta texts) with regard