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

[SŪ. 1. 4 1. 216 VEDĀNTA-KAUSTUBHA ADH. 1.] means of meditation, as directed, all the ends of a man are accomplished, as declared by the passage: ‘Whatever verily, be the means resorted to for the sake of the four ends of a man, a man, who has taken refuge in Nārāyaṇa, attains them without it’. Hence, here the mahat, an effect of pradhāna, is not understood by the term ‘great’; nor pradhāna, its cause, by the term ‘unmanifest’, nor puruṣa, admitted by the Sāṁkhyas, the twenty-fifth principle in contrast to the twenty-four material ones, by the term ‘Person’ The entire Veda is in con- cordance with regard to this very Person, the object which one should desire to enquire into, and an ocean of infinite, auspicious attributes, there being nothing higher than Him, in accordance with the scrip- tural text: ‘There is nothing higher than the Person’ (Kaṭha 3.11), the Smṛti passage. ‘There is nothing else higher than me, O Dhanañ- jaya’ (Gītā 7.7). The Person alone is the object to be attained, in accordance with the scriptural text: ‘That is the goal, that is the highest course’ (Kaṭha 3.11), as well as with the declaration by the interpreter of the texts (viz. Nimbārka): ‘There is no other goal except the lotus-feet of Kṛṣṇa’ (D.Ś. 8a). Having shown that the Supreme Person is difficult to be attained by one who is not self-controlled, while easy to be attained by one who is self-controlled, and having shown the mode of subduing the sense-organs, the text “shows”, in the concluding portion, that what had appeared previously in the simile is understood here, (and not the Sāṁkhya pradhāna), thus. ‘This soul, hidden in all beings, is not manifest, but is perceived by subtle seers through highest, subtle intellect. A wise man should restrain speech in the mind, that he should restrain in the intelligent soul, the intelligent soul in the great, that he should restrain in the tranquil soul’ (Kaṭha 3 12-3.13). (The text means:) ‘This’, i.e. Vāsudeva,—omniscient, to be approached by the freed souls, and without an equal or a superior, as stated in the text: ‘There is nothing higher than the Person, that is the goal, that is the highest course’ (Kaṭha 3 11),—though present in all beings, ‘is not manifest’, i.e. is not perceived by all, since they are not entitled to perceive Him. For this very reason, He is ‘hidden’,—the com- pound (viz. ‘gūṛdho’ tmā’) is in accordance with Vedic use,—as declared by the Lord Himself: ‘“I am not manifest to all”’ (Gītā 7.25). If one is entitled to perceive the Lord, then alone He comes to be perceived; hence it is said ‘is perceived’ and so on. All the sense-organs, implied by the term ‘speech’, should be restrained in the