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

[sū. 1. 3. 9. ADH. 2] VEDĀNTA-PĀRIJĀTA-SAURABHA 155 SŪTRA 9 “ AND ON ACCOUNT OF THE APPROPRIATENESS OF THE ATTRIBUTES.” Vedānta-pārijāta-saurabha “And” because attributes like ‘being of the form of unsurpassed pleasure’, ‘being immortal’, ‘being established on one's own great- ness’ and the rest are “appropriate” on the part of the Highest Self alone, the Plenty is none but the Highest Self. Vedānta-kaustubha The attributes, mentioned in the section of the Plenty, which are not possible on the part of any one else, being “appropriate” in reference to the Highest Self alone, it is known that the Plenty is the Highest Self. Thus, the passage: ‘Where one does not see another’ (Chānd 7 24.1), means ‘where’ one, immersed in pleasure characterized by unsurpassed greatness, ‘does not see’, i e. notice, ‘another’, i e. petty worldly pleasure, the contrary of the pleasure which is characterized by greatness,—just as one who has drunk the nectar, does not notice any other drink. Moreover, ‘where’ one, plunged in pleasure, ‘does not see’ any sorrow, the contrary of pleasure, i.e. comes to be endowed with every pleasure and delivered from every sorrow. The term ‘where’ means ‘by being attached to whom’. Such attributes of ‘being the giver of unsurpassed pleasure’, ‘being the remover of all sorrow’ and the rest are appropriate on the part of the Highest Self alone, and not on that of the individual soul, denoted by the term ‘vital-breath’. Further, as the attributes of ‘being immortal by nature’, ‘being established on one's own great- ness’, ‘being the creator of all’ and the rest,—mentioned in the pas- sages: ‘“That which is the Plenty is, verily, the immortal’—‘Sir, On what is it established?’ ‘On its own greatness’” (Chānd. 7.24.1), ‘“He alone is below”’ (Chānd. 7 25.1), ‘From the soul the vital- breath’ (Chānd 7.26.1) and so on,—are appropriate on the part of the Highest Self alone, so it is established that the Plenty is none but the Highest Self. Here ends the section entitled ‘The Plenty’ (2).