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

[SŪ. 2. 4. 8.
458 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.]
text also: ‘These are equal and infinite’ (Bṛh. 1.5.13), they are
certainly all-pervading, this is the prima facie view.
The correct conclusion is that in conformity with the scriptural
text about their going out, viz.: ‘The vital-breath going out, all the
sense-organs go out’ (Bṛh. 4.4.2), they are atomic. There is no
fixed rule that unlimited effects arise from what is unlimited, it being
found that a small flower arises from a huge tree and so on. The
above-quoted scriptural text, on the other hand, simply lays down
that the sense-organs are innumerable, or serves the purpose of medi-
tation, mentioned in the scriptural text: ‘Now who, verily, meditates
on these, the infinite’ (Bṛh. 1.5.13). Hence it is established that
the sense-organs are atomic.
Here ends the section entitled “The atomicity of the
sense-organs” (3).
Adhikarana 4. The section entitled “The origin
of the chief vital-breath”. (Sūtra 8)
SŪTRA 8
“AND THE BEST.”
Vedānta-pārijāta-saurabha
“The best,” i.e. the chief vital-breath, mentioned in the scrip-
tural text: ‘The vital-breath, verily, is the oldest and the best’
(Chānd. 5.1.1 ¹), originates like the great elements. Why? In
conformity with the same scriptural text, viz. ‘From him arise the
vital-breath’ (Muṇḍ. 2.1.3).
Vedānta-kaustubha
Now, incidentally, the origin of the chief vital-breath is being
considered.
On the doubt, viz. whether the chief vital-breath, the cause of
the subsistence of body and mentioned in the scriptural text, viz.:
‘The vital-breath, verily, is the oldest and the best’ (Chānd. 5.1.1),
originates like the great elements,—if it be suggested: It does not
originate. Why? Because in the text: ‘There was neither death,
nor the immortal, nor then a sign of night or day. That one breathed
1 Ś