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

[sū. 1. 1. 11.
ADH 5.] VEDĀNTA-PĀRIJĀTA-SAURABHA 51
‘ ‘ “ When this person sleeps here, as we say, my dear, then he has
become united with the Existent, he has entered into his own. Hence
they say of him “ He sleeps ”, for he has entered into his own ” ’ (Chānd
6 8 1) There is also another scriptural text, viz. ‘ Just as a man, when
embraced by his dear wife, knows nothing external or internal, so
this person, when embraced by the intelligent soul, knows nothing
external or internal ’ (Bṛh. 4.3.21).
COMPARISON
Baladeva
This is sūtra 9 in his commentary. Reading different—viz.
‘ Svāpyāt ’. Interpretation too different, viz. ‘ (The creator of the
world is not the Saguṇa Brahman), because the Creator merges into
himself, (not so the Saguṇa Brahman, who merges into something
other than himself) ’ ¹
SŪTRA 11
“ (BRAHMAN ALONE IS THE CAUSE OF THE WORLD), ON ACCOUNT
OF THE UNIVERSALITY OF KNOWING (HIM AS THE CAUSE).”
Vedānta-pārijāta-saurabha
As a sentient cause is known from all the Vedāntas, the doctrine
of a non-sentient cause is untenable.
Vedānta-kaustubha
For this reason too, pradhāna is not denoted by the term ‘existent’,
viz. on account of the universality of ‘ knowing ’, i.e. apprehending.
One sentient cause of the world being known from all the Upaniṣads,
the sentient Brahman alone is the cause of the origin and the rest of
the world. Nor, again, even the slightest inconsistency is found in
the Vedāntas, such as, in some places a sentient cause is taught, in
others a non-sentient. The sense is that if here a non-sentient object
be understood by the term ‘existent’, the multitude of texts, speaking
of a sentient cause, will come to be contradicted.
¹ G.B. 1 1.9, pp. 51-52, Chap. 1.