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

424 VEDĀNTA-KAUSTUBHA [SŪ. 2. 3. 31. ADH. 9.] Vedānta-kaustubha To the objection, viz. if knowledge, the attribute of the soul, be eternal, then why should there be no perception of it during the states of deep sleep and the rest?—(the author) replies. The term "but" implies emphasis. Knowledge, the attribute of the soul, does last as long as the soul itself does. Why? "On account of the appropriateness of the manifestation of that which is existent." That is, the attribute of knowledge, which is "existent indced", i.e. is present indeed, in a non-manifest form during the states of deep sleep and the rest is manifested during the waking state,— just as in youth there is the manifestation of "virility and so on" which are existent indeed during childhood. By the phrase "and so on" the natural qualities of magnanimity, good conduct and the like are to be understood. COMPARISON Śaṁkara and Bhāskara This is sūtra 31 in their commentaries. Interpretation different, they continue the same theme—viz. the soul's connection with buddhi exists potentially in the state of deep sleep, etc. and is manifested in the state of waking.¹ SŪTRA 31 "OTHERWISE THERE (WILL BE) THE CONSEQUENCE OF ETERNAL PERCEPTION AND NON-PERCEPTION, OR A RESTRICTION WITH REGARD TO THE ONE OR THE OTHER." Vedānta-pārijāta-saurabha On the doctrine of an all-pervasive soul, the perception and the non-perception, the bondage and the release of the soul must all become eternal. The soul will be either eternally fettored or eternally free,—thus there must be "a restriction with regard to the one or the other". Vedānta-kaustubha This aphorism is meant for indicating the defects in the view of those who maintain the all-pervasiveness of the soul which is 1 Ś.B. 2.3.31, p. 621; Bh. B. 2.3.31, p. 138.