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

[SŪ. 2. 3 31. ADH. 9.] VEDĀNTA-KAUSTUBHA 425 consciousness. “Otherwise,” i.e on any view other than our view, viz. that the soul is possessed of the essential attributes of being a knower, knowledge by nature and atomic in size, i.e. on the doctrine that the soul is consciousness merely and all-pervading, there must be the “consequence of eternal perception and non-perception” On account of the all-pervading soul being ever unenveloped, there will be perception; on account of the existence of mundane existence, non- perception. In this way, there will result simultaneous bondage and release, “or a restriction with regard to the one or the other”. On our view, on the other hand, the individual soul being of the size of an atom, going and returning, being enveloped and being unenveloped, the object to be approached and the one approaching, are all possible, and hence the respective difference between bondage and release, too, is possible. But on your view, there will result one or the other only of bondage and release, having the stated marks There must be eternal bondage alone on the part of the soul which is consciousness merely and immobile, or there must be salvation alone,—such a restriction will result. Hence, it is established that the individual soul is possessed of the attribute of being a knower, is knowledge by nature and atomic in size. Here ends the section entitled “Departure” (9). COMPARISON Śaṁkara and Bhāskara This is sutra 32 in their commentaries. Interpretation different as before. They adduce here an argument for the existence of buddhi, being connected with which the all-pervading soul becomes atomic. Thus: (The existence of buddhi must be admitted) otherwise there will be the consequence of eternal perception and non-perception . . .¹ ¹ Ś.B. 2.3.32, p. 622, Bh. B. 2.3.32, p. 138.