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

[sū. 1. 1. 5.
ADH. 5.] VEDĀNTA-KAUSTUBHA 43
ever-present knowledge, as a simple (explanation of the fact in hand),—
it involves unnecessary complications to drag in something which is
the substratum of knowledge, only through its conjunction with
another, (and not by itself), because such a view is utterly negligible;
and, finally because during its state of equilibrium, it does not possess
that attribute.¹ So stop labouring the point. Hence, the cause
corresponding to the effect, viz. the cause of the origin and the rest
of the world, is none but Brahman, who is denoted by the term
'existent' and is capable of perceiving, possessed as He is of natural,
inconceivable and infinite powers, as declared by the scriptural text:
'Supreme is His powers, declared to be of various kinds, and natural
is the action of His knowledge and power' (Śvet. 6.8.) and so on.
COMPARISON
Śaṃkara
Reading and interpretation same, but Śaṃkara develops, in this
connection, his doctrine of upādhi, or limiting adjunct, viz.—that
there is really nothing besides Brahman, the individual soul and the
rest being due to the limiting adjuncts of body, and the rest, like the
all-pervading ether, limited by pots and the rest. Hence difference is
mithyā through and through.²
Rāmānuja
Reading and interpretation same, but Rāmānuja also develops
his own view, viz. that the universe of the sentient and the non-
sentient constitutes the body of the Lord ³
Baladeva
Reading same, interpretation different,—viz. 'Because (Brahman
is) seen (i.e. designated by Scripture), (He is) not inexpressible'.⁴
1 That is, if knowledge arises through the pre-dominance of the sattva-guṇa,
then prior to creation, all the guṇas being in a state of equilibrium, no knowledge
can arise in pradhāna.
2 Ś.B 1.1.5, p. 203.
3 Śrī. B. 1.1.5, p. 160, Part 1.
4 G.B. 1.1.5, pp. 46-47, Chap. 1.