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

[SŪ. 2. 3. 49 444 VEDĀNTA-KAUSTUBHA ADH. 12.] all-pervasive by reason of their (all-pervasive) attribute (of knowledge),¹ the individual souls, being atomic by nature, are not all-pervasive; and as such there is no confusion among karmas Vedānta-kaustubha To the objection, viz. On your view, too, on account of being parts of the all-pervasive Being, as well as on account of possessing an all-pervasive attribute, all the souls come to experience the pleasures and the like in all the bodies; and as such a confusion among karmas, as well as a confusion among the enjoyments of their fruits will result. Hence, as the view that the soul is a part of the all- pervading Brahman, is atomic by itself and is all-pervasive by reason of its attribute, involves unnecessary complications, so Kapila's doctrine of the soul, viz. that the soul is all-pervasive by itself, is more acceptable,—the author replies here. "On account of the non-extension," i.e non-all-pervasiveness of the souls,—mutually distinct by reason of being atomic, and distinct also from the Whole (i.e. the Lord) by being predicated as parts,— "there is no confusion". The term "and" indicates the contraction of the soul's knowledge during its state of bondage. COMPARISON Baladeva This is sūtra 47 in his commentary. The same topic continued: "And on account of the non-extension (i.e. incompleteness of the individual soul, there is) no (possibility of) a confusion (between it and an incarnation)". That is, the soul is atomic and not full and perfect like an incarnation, hence different from him ² SŪTRA 49 "AND (THE DOCTRINES OF THE ALL-PERVASIVENESS OF THE SOUL) ARE FALLACIES MERELY." Vedānta-pārijāta-saurabha And the doctrines of an all-pervasive soul and the rest of the opponents like Kapila and others are "fallacious merely", since, 1 Vide V.P.S. 2.3.28 2 G.B. 2.3 47, p. 227, Chap. 2.