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

96 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 1. 2, 3. ADH. 1.] SŪTRA 3 "BUT ON ACCOUNT OF INAPPROPRIATENESS, NOT THE EMBODIED (SOUL)." Vedānta-pārijāta-saurabha He who is possessed of the attributes of consisting of mind and the rest is the Supreme Being alone, and not the individual soul, because (the attributes like) 'consisting of mind', 'having true re- solves' and so on, are "inappropriate" on its part. Vedānta-kaustubha Brahman alone is to be understood as consisting of mind, for the purpose of meditation, and not "the embodied", i.e. the indivi- dual soul, possessing a body. Why? Because the attributes of 'having true resolves' and the like are "inappropriate" on the part of the individual soul. Moreover, the attributes of 'consisting of mind' and the rest too, are inappropriate on the part of the indivi- dual soul. Thus, the text says: 'Let him form a determination' (Chānd. 3.14.1) Of what kind is he? 'Consisting of mind', again, 'having the vital-breath for his body'. These adjectives are not appropriate on the part of the individual soul, because no such implication is involved here, nor any purpose. But all these are appropriate on the part of the Highest self. Thus, when it is said: Let the worshipper, whether he desires for salvation, or for any particular fruit, 'form a determination', i.e. perform meditation or action, in a 'calm' spirit, the question arises: In reference to whom is he to perform meditation or action? and in reply, the Highest Person, the soul of all, and indicated above in the passage: 'All this, verily, is Brahman' (Chānd. 3 14.1), is pointed out as the object to be meditated on. And, this text: 'Consisting of mind, having the vital-breath for the body' (Chānd. 3.14.2) and so on refers to Brahman. Hence the attributes of 'consisting of mind' and the rest are not appropriate on the part of the individual soul. COMPARISON Śrīkaṇṭha Reading same, interpretation different. According to Śrīkaṇṭha, a new adhikaraṇa begins with this sūtra (sūtras 3–8), concerned with