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

[SŪ. 1. 4. 1. 214 VEDĀNTA-KAUSTUBHA ADH. 1.] to be the charioteer, and the mind to be the reins. The sense-organs, they say, are the horses, the objects of the senses their roads; the self, connected with the sense-organs and the mind, is the enjoyer, so the wise say. He who is devoid of understanding and ever inattentive, his sense-organs are uncontrollable, like the wicked horses of a cha- rioteer. But he who is possessed of intelligence and ever attentive, his sense-organs are controllable, like the good horses of a charioteer He, however, who is devoid of understanding, is inattentive and ever impure, does not attain that place, and attains mundane existence But he who is possessed of understanding, is attentive and ever pure, attains that place whence he is not born again. A man, however, who has understanding as his charioteer and the mind as his reins, attains the end of the road, that supreme place of Viṣṇu’ (Kaṭha 3.3; 3 9). In these passages, a man—who is desirous of the place of Viṣṇu, the end of the road of transmigratory existence, and who being the enjoyer is the principal agent—is first metaphorically represented as the lord of a chariot, his body,—which is subordinate to him as the abode of his enjoyment,—as the chariot, and the sense-organs, intellect and the rest, as the charioteer and the rest, as far as possible,—which shows that just as it is possible for a potter to be the creator of pots, etc. only when he is connected with the wheel, the stick and the rest, so the attributes of the soul, viz. ‘being an agent’, ‘being an enjoyer’ and the rest, are found to belong to it, only when it is connected with the body, the sense-organs, etc. and not when it is devoid of attributes, since it is impossible for it then to be the realizing agent,—one who is approaching a goal. After that, the qualities of a sentient being, like: ‘being an agent’, ‘being a realizing agent who is approaching towards a goal’ and so on, implied by its quality of ‘being an enjoyer’ are stated. Immediately after, the liability of a non-knower, whose sense-organs are unrestrained, to transmigratory existence, and the fitness of a knower, whose sense-organs are restrained, for the place of Viṣṇu are designated; and then the place of Viṣṇu is pointed out as the object to be reached. Immediately after this, Scripture goes on to declare those objects which have superiority to others, in so far as these latter are to be controlled, in the passage: ‘Higher than the sense-organs are the objects of senses, higher than the objects is the mind, higher than the mind is intellect, higher than intellect is the great soul. Higher than the great (mahat) is the unmanifest (avyakta), higher than the unmanifest is the Person (puruṣa), nothing is higher