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

[SŪ. 2. 3. 29. 422 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 9.] form. Here he follows Śaṃkara, and points out that just as the all- pervading Brahman is said to be atomic in reference to His abode, viz. the heart, so the all-pervading soul is said to be atomic through its attributes of passion and the rest.¹ SŪTRA 29 "ALSO BECAUSE OF LASTING AS LONG AS THE SOUL DOES, THERE IS NO FAULT, BECAUSE IT IS SEEN." Vedānta-pārijāta-saurabha The designation of the soul's all-pervasiveness, due to its attri- bute, is not inconsistent. "Also because of" the attribute lasting as long as the soul does, there is no fault, because it is seen";² i.e. because it is found in the passage: "‘For there is no cessation of the knowledge of the knower, because of his imperishability. Imperish- able, indeed. O! is this soul’" (Bṛh. 4 3 30 ³). Vedānta-kaustubha To the objection, viz. The attribute of the soul being sometimes present and sometimes not, its all-pervasiveness due thereto vanishes, and as such the designation of its all-pervasiveness is open to objections —(the author) replies: The term "also" is meant for disposing of the objection. The soul is indeed eternal. As its attribute too "lasts as long as the soul does", i.e. is an eternal attribute accompanying the soul, so the designation of the soul's all-pervasiveness is not open to objections, because we find that there are texts designating the attribute as lasting as long as the soul does, such as: "‘For there is no cessation of the knowledge of the knower, because of his imperishability. Imperish- able, verily, O! is this soul’" (Bṛh. 4.3.30).

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¹ Bh. B. 2.3.29, p. 137. ² C.S.S. ed., p. 440, omits the whole sentence which is but a repetition of the sūtra itself. The other edition retains it. ³ Not quoted by others.