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

[SŪ. 3 3 40. ADH. 17.] VEDĀNTA-KAUSTUBHA 667 all the worlds. If it be objected: How can one have freedom of movement everywhere unless one first aspires to attain those particular worlds and then practises the means leading to them?—We reply: "For this reason", i.e. on account of this very reason of attaining (the Lord), in accordance with the statement: "Having attained the form of highest light, he is completed in his own form" (Chānd. 8.3.4¹), "He becomes a self-ruler" (Chānd. 7.2 2²), "He comes to have freedom of movement in all the worlds" (Chānd. 7.25.2³). Vedānta-kaustubha To the objection, viz. In the texts: "Now, those who depart having the self here and these true desires come to have freedom of movement in all the worlds. If he comes to desire the world of fathers" (Chānd. 8 2.1) and so on, it is declared that even by those who desire salvation, the worlds common to those who desire enjoyment are attained. This being so, what difference is there between devotion to works and devotion to knowledge?—(the author) says: "When one has approached," i.e. when the knower, freed from all connection with matter in its causal and effected states, has come to attain the nature of Brahman, he attains freedom of movement in all the worlds. Why? "For this reason" alone, i e. on account of the very reason of attaining the nature of Brahman. The sense is this: Just as a man, desirous of universal sovereignty, having given up the objects of enjoyment, common to all men, as well as the means thereto, attains universal sovereignty through the means thereto, and afterwards for just that reason, comes to have freedom of movement among the objects of enjoyment that are common to all men, as well among those that are difficult to be attained by them,—though not desired by him,—so the knower, having given up all enjoyments, here or hereafter, as well as the means thereto, attains the nature of the Lord through the hearing, thinking, meditation, worship and so on of Him; and for that very reason of attaining His nature, comes to have freedom of movement everywhere. Whence is this known? To this (the author) replies. "From statement to that effect", i.e. from the statement, every- where, of a knower's having freedom of movement, such as

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¹ R, ŚK. ² R. ³ Op. cit. 13