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

244 VEDĀNTA-KAUSTUBHA [SŪ. 1. 4. 16.
ADH. 5.]
exactly this intelligent self 'enjoys with these', i.e with the persons
within the sun and the rest. And it cannot be said that since the word
'work', mentioned in the concluding text : '"Of whom this is the work"'
(Kaus. 4.19) denotes action, the vital-breath, possessing the activity
of motion as his substratum, mentioned in the concluding text: 'In
this vital-breath alone, he becomes one' (Kaus. 4 20), is to be under-
stood; but purusa, established in the Tantra and the enjoyer of the
fruits of works, is not to be accepted here as the object to be known,—
for the term 'vital-breath' refers to the bearer of the vital-breath
or the individual soul, such a construction, viz. 'in this vital-breath',
meaning 'in purusa, the bearer of the vital-breath', being possible.
If, in accordance with the explanation 'In the vital-breath which is
present in this, i e in the soul', the two locatives (viz. 'in this' and
'in the vital-breath') are to refer to different objects ¹, then although
the word 'vital-breath' will refer to the chief vital-breath, yet as it
is naturally an implement of the individual soul, none but the individual
soul is the object to be established here. And hence the meaning is:
'He who is the maker', i.e. the cause, 'of these persons', i.e. of the
persons dwelling in the orb of the sun and the rest, and implements
of the enjoyment of the individual soul, 'and of whom this is the
work', i e. merit and demerit, the cause of its being the cause ²,
is to be known as unconnected with prakṛti. And hence Brahman,
introduced as the object to be depicted in the text : '"Let me declare
Brahman to you"' (Kaus 4 1), is none but purusa, there being no
proof of any God other than it. As the qualities of perceiving and the
rest, belonging to the cause, are possible on its part, possessing as it
does the quality of consciousness, prakṛti alone, superintended by
the puruṣa, the enjoyer, is the cause of the world. (Here ends the
prima facie view.)
(Author's conclusion.)
With regard to it, we reply: Here, the Highest Person alone, the
maker of the persons, is the object to be known. Why? For the
following reasons: First, the term 'work' denotes the world; and the
¹ I.e. standing in a vyadhikaraṇa relation and not in a samānādhikaraṇa
relation, or in a relation of a noun and an adjective referring to the same locus,
as the first explanation takes them to be.
² I.e. the works (karmas) of the soul lead to the creation of the world the sun
and the rest.