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

[SŪ. 1. 1. 6.
44 VEDĀNTA-KAUSTUBHA ADH. 5.]
SŪTRA 6
"IF IT BE SAID THAT (THE WORD 'SEEING' IN THE ABOVE CHĀN-
DOGYA-TEXT) IS SECONDARY, (THEN WE REPLY) NO, BECAUSE OF
THE TERM 'SELF' (BEING APPLIED TO THE CAUSE OF THE WORLD)."
Vedānta-pārijāta-saurabha
It is not reasonable to say that the 'seeing' is (only) "secondary".
Why? "On account of the term 'self'."
Vedānta-kaustubha
Anticipating the objection, viz.—
As we often find the metaphorical transference of the qualities
of a sentient being to non-sentient objects like a bank or tilling,
e g. when referring to a bank about to fall, it is said: 'The bank is
about to fall',¹ or when referring to the tilling of dry soil, it is said:
'Tilling is awaiting rain'; and as we read in Scripture about perception
on the part of non-sentient objects like water and light, in the passages.
'That light perceived' (Chānd. 6.2.3), 'Those waters perceived'
(Chānd. 6.2.4),—there may very well be a metaphorical perception
on the part of pradhāna in the very same manner,—the author disposes
of it here.
If it be said that the attribute of perception, belonging to pradhāna
is "secondary", (we reply.) "No." Why? "On account of the
term 'self'", i.e. on account of the scriptural mention of the term 'self'
which establishes the absence of perception on the part of pradhāna.
Thus, if by taking the term 'existence' to mean the non-sentient
pradhāna, a metaphorical perception be admitted on its part, then in
the texts: 'All this has that for its self, that is true, that is the self'
(Chānd. 6.7.8; 6.9.4, 6.10.3; 6.11.3; 6.12.3; 6.13.3; 6.14.3; 6 15.3;
6.16.3), the term 'self' must refer to the non-sentient substance, which
is the meaning of the terms 'existent' and 'perceiver', mentioned
before in the texts: '"The existent, alone, my dear!"' (Chānd. 6 2.1),
'He perceived' (Chānd. 6.2.3). That is, on the view, viz. 'He alone
is the existent and the perceiver, the self which is pradhāna',—the
identity between the terms 'existent' and the rest denoting the non-
sentient and bearing a different sense and the term 'self' denoting the
¹ Here the desiderative suffix does not imply 'wish' but 'imminent danger'
(āśaṅkā), in accordance with K.V S 1707 quoted in SD.K. 2622, pp. 335, vol. 2.