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

[sū. 2. 3. 15.
ADH. 6.] VEDĀNTA-KAUSTUBHA 405
(We reply ) “no”, because the above text is not concerned with
a specific order, and because the text: ‘From him arise the vital-
breath, the mind and all sense-organs’ (Muṇḍ. 2.1.3) (is concerned
with laying down only) “the non-difference” of the origin of knowledge
and mind as well as of the ether and the rest from Brahman alone.¹
In the text under discussion, viz.: ‘From this soul, verily, the ether
originated’ (Tait 2.1²), establishing the order of the creation of ele-
ments,—in between the soul and the ether, the categories of the unmani-
fest, mahat and ahaṁkāra, well-known from texts concerned with the
orders of creation and dissolution and figuratively implied by the
phrase “knowledge and mind” (in the sūtra), are to be known,—so
much in brief.
Vedānta-kaustubha
With a view to encouraging meditation, and generating reverence
for Brahman, Lord Vāsudeva, the place from which the world emanates
and into which it enters; as well as for generating an aversion to the
world, the orders of creation and dissolution have been determined
Now, the order of the origin of knowledge and mind, which promote
meditation, is being established in harmony with the order of the
origin of elements.
If it be objected: The above-mentioned order of the origin of
elements is set aside by the order of the origin of knowledge and mind.
Thus, knowledge is that through which a thing is known, i.e. sense-
organ. The sense-organs and the mind must be in between Brahman
and the elements. Why? “On account of its indication.” An
indication (liṅga) or a mark is that through which something is painted,³
i.e. known, an indication of that, i.e. of creation, on account of that; ⁴
that is, on account of the scriptural text indicating their creation,
viz. ‘From him arise the vital-breath, the mind, and all sense-
organs, the ether, the air, the fire, water and the earth, the support
of all’ (Muṇḍ. 2.1.3). Hence the above-mentioned order is set aside
by it —

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¹ I.e. the above Mund text simply shows that just as the ether, etc. rise from
Brahman, so exactly do the sense-organs, the mind, etc. too,—but does not lay
down a definite order of creation. See V.K. below.
² Not quoted by others in this connection.
³ Root √ling = to paint.
⁴ This explains the compound “tal-liṅgāt”.