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

[SŪ. 1. 2. 17. 116 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.] Śrīkaṇṭha Reading different, viz. ‘Ata-eva sa Brahma’. Interpretation too different, viz. exactly like Rāmānuja’s ¹ SŪTRA 17 “ALSO ON ACCOUNT OF THE MENTION OF THE PATH OF ONE WHO HAS HEARD THE UPANIṢAD.” Vedānta-pārijāta-saurabha “The path”, called ‘the path of gods’, “of one who has heard the Upaniṣad” is celebrated in another scriptural text, viz. ‘Now those who seek the soul by austerity, chastity, faith and knowledge, win the sun by the northern path. That, verily, is the abode of the vital- breaths, that is immortal, that is fearless, that is the highest goal From that they do not return’ (Praśna 1.10 ²). “On account also of the mention” of that very “path” here in the text ‘They pass over to light’ (Chānd. 4.15.5 ³), the Person within the eye is none but the Highest Person.⁴ Vedānta-kaustubha For this reason, too, the person within the eye is the Supreme Soul,—so says the reverend author of the aphorisms That through which bondage is broken is Upaniṣad, the know- ledge of the Supreme Soul; or that which leads one to attain the Supreme Soul is Upaniṣad, the knowledge of the Supreme Soul. The treatise relating to that is also Upaniṣad. “Śrutopaniṣatka” is one by whom the Upaniṣad has been directly heard from a teacher, he is a knower of Brahman, the Mysterious. “The path” which, as cele- brated in another Scripture and in the Smṛtis, belongs to him, i.e. is his way to attaining Brahman who is established in the Upaniṣads,— that very path is mentioned here too as belonging to one who knows the person within the eye. For this reason too, i e. “on account ¹ ŚK. B. 1.2.16, p. 360, Part 4. ² Ś, R, Bh. ³ Ś, R, Bh, B. ⁴ That is, the worshipper of the person within the eye follows the same path followed by the worshipper of Brahman This proves that the person within the eye is Brahman.