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

[SŪ. 1 4. 19. 252 VEDĀNTA-KAUSTUBHA ADH 6.] mass of intelligence Having risen from those elements, one vanishes into them alone. After death, there is no consciousness"' (Brh. 2.4 12, 4.5.13), purusa is laid down as subject to transmigratory existence as connected with origin and destruction—purusa, which is mentioned in the Tantra, the very one, which dwells within the body as indicated by the word 'this', which is indicated by the word 'great being' with a view to making its distinction from the material beings clear, which is indicated by the word 'infinite' with a view to making its illimitable- ness in time clear, which is endless, i.e innumerable, and which is a mass of intelligence, and as, finally, towards the end as well, the text. '"O, whereby one should know the knower"?' (Brh 2.4.14; 4.5.15), declares it to be a knower. With regard to it, we point out the right conclusion None but the Highest Person is here taught as the object to be seen and so on. Why? Because the text has connection with the Supreme Soul alone, i.e because from a consideration of the beginning and the end, the connection of the group of texts, intending to convey the same meaning, as referring to the Supreme Soul is known Thus, when from Yājñavalkya's statement, viz. '"Of immortality, however, there is no hope through wealth"' (Brh. 2 4.2; 4 5 3). Maitreyī came to know definitely that work, to be accomplished by means of wealth, is not a means to salvation,—as well-known from other scriptural texts too, viz. 'Frail indeed are these boats of sacrifices' (Mund 1 2 7), 'What is not made is not gained through what is made' (Mund. 1.2.12) and so on,—she, desiring for salvation, asked about the means to salvation, thus. '"What shall I do with that whereby I may not be immortal? Whatever, Sir, you know, tell me that"' (Brh. 2 4.3; 4.5 4) Thus asked, Yājñavalkya taught the Supreme Soul alone, the soul of all, as the object of the acts of seeing and the rest, thus. '"O, the self, verily, should be seen"' (Brh. 2.4.3, 4.5.4), salvation being possible through the meditation on Him alone. The knowledge of all, too, is possible through the knowledge of Him. In the end, too, the attribute of 'being the self of all', mentioned in the passage '"All this is the soul"' (Brh 2.4.6, 4.5.7), is a charac- teristic mark of the Supreme Soul alone.