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

[sū. 1. 1. 18 ADH. 6.] VEDĀNTA-PĀRIJĀTA-SAURABHA 61 even the freed soul, can be the object of the above text, for even the freed soul is not absolute ¹ knowledge in the sense the Lord is, as even the freed soul cannot wish to be many and so on. So it is not appro- priate that the individual soul can ever be the object of the above text and be identical with Brahman ² Śrīkaṇṭha Reading same, interpretation different, viz. 'The other' (viz. Hiraṇyagarbha) (is) not (the cause of the world), on account of in- appropriateness'. According to Śrīkaṇṭha a new adhikaraṇa begins with this sūtra (sūtras 17–20), concerned with the question whether the Lord is the cause of the world, or someone else, viz. Hiraṇya- garbha.³

SŪTRA 18 "AND ON ACCOUNT OF THE DESIGNATION OF DIFFERENCE." Vedānta-pārijāta-saurabha "On account of the designation of a difference" between the obtainer and the object obtained in the text: 'For, verily, on obtaining this essence, he becomes blissful' (Tait. 2 7) ⁴ the individual soul is not that which consists of bliss. Vedānta-kaustubha For this reason, too, that which consists of bliss or the 'mantra- described' one is not the individual soul. Why? Because the individual soul and the Supreme Being are designated as different. Thus, the text 'He is, verily, the essence. For, verily, on attaining the essence, he becomes blissful' (Tait 2 7), designates a difference between the Highest Self, consisting of bliss and mantra-described, as the object to be obtained, and the individual soul, as the obtainer, since the obtainer cannot be the object obtained. There is a difference of nature between the individual soul and Brahman, otherwise an

¹ Nirupādhika. ² Śrī. B. 1.1 17, pp. 193-194, Part 1. ³ ŚK. B. 1.1.17, pp. 230–237, Part 3. ⁴ Ś, Bh.