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

[SŪ. 1 4. 16.
ADH. 5.] VEDĀNTA-KAUSTUBHA 245
creatorship of the world is not possible on the part of any one other
than the Supreme Soul. A 'work' is what is done, i e the world,
consisting of the sentient and the non-sentient. Secondly, the creator-
ship of the world is not possible on the part of the sentient individual
soul which has entered into the world as an enjoyer, and which is
never admitted to be a creator Thirdly, the creatorship of the world
is impossible also on the part of prakṛti, superintended by the indivi-
dual soul of little knowledge and little power In ordinary life, what
little is done by non-sentient objects, like chariots and the rest superin-
tended by sentient beings, is due to the sentient beings alone And,
there being no purpose in rejecting the primary agent, the primary
agent is none but the Supreme Being, celebrated in a mass of scriptural
texts. The world, known through perception and the rest, is referred
to by the pronoun 'this'. Work consisting in merit and demerit
simply is not denoted by the term 'work' here. Since the sixteen
persons, indicated as Brahman by Bālāki who had promised ' " Let
me declare Brahman to you "' (Kauṣ. 4 1), were not really Brahman,
Ajātaśatru, having condemned him who could not tell him about
Brahman, thus: ' " In vain, verily, did you tell me ¹ "' (Kauṣ. 4 19),
taught the Supreme Soul,—not known by the sage, and the maker
of the persons indicated by him,—as the object to be known, with
the words: ' " He who, verily, O Bālāki "' (Kauṣ. 4.19). Otherwise,
the persons connected with works, i.e. merit or demerit, being
already known to Bālāki, the teaching of them as the objects to
be known would be meaningless. Hence, the word 'work' simply
denotes that the universe consisting of the sentient and the non-sentient
is an effect, and does not denote mere merit and demerit, or mere
action This being so, the word 'this', too, has a purpose, since,
referring as it does to the entire world, consisting of the sentient and
the non-sentient and known through the evidence of perception and
the rest, it serves to preclude the supposition of its being due to a
mere person. Thus, the meaning of the text ' " He who, verily, O
Bālāki, is the maker of these persons "' (Kauṣ. 4.19) is as follows:
O Bālāki, he who is the maker of the persons within the sun and the
rest, designated by you as Brahman, and who is not the maker of the
persons only, but of whom this entire universe, consisting of the sentient
and the non-sentient, is an effect,—that Supreme Soul, the soul of
¹ For correct quotation see footnote 3, p 243.