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

[SŪ. 4. 1. 12. 794 VEDĀNTA-KAUSTUBHA ADH. 6.] a person consists of purpose. With whatever purpose he departs from this world, that he becomes on departing to that world” (Śat. Br. 10 6.3, 1 ¹) The phrase ‘consists of purpose’ means ‘is given primarily to contemplation’. Similarly, that there is the continuance of the thought of the object to be meditated on till life lasts is declared also by the scriptural text: “Verily, having stayed thus as long as he lives, he attains the world of Brahman” (Chānd. 8.15.1); and in the Smṛti passage: “ ‘Remembering whatever being he leaves the body at the end, to that alone he goes, O son of Kuntī, ever permeated by its nature’ ” (Gītā 8.6). Hence it is established that meditation is to be continued day after day until death. Here ends the section entitled “Until death” (6). COMPARISON Śaṃkara Although literally Śaṃkara interprets the sūtras 7–12 like Nimbārka, yet there is a great difference between them, viz. while Nimbārka is speaking here of the meditation which leads to salvation, Śaṃkara especially excludes such a meditation and speaks of that meditation alone which leads to worldly prosperity. Thus, he points out that the rule about the posture of meditation holds good only in the case of that meditation which leads to worldly prosperity (“abhyudaya-phalopāsanā”), but neither in the case of the meditation on the subordinate members of sacrifices (“karmāṅgopāsanā”), nor in the case of the meditation which aims at real knowledge (“samyag darśanopāsanā”), since the first depends on action, the second on object.² Similarly, the rule regarding the duration of meditation does not hold good in the case of the meditation aiming at knowledge, since a jīvan-mukta, i.e. one who has attained knowledge by medita- tion and has become freed thereby, need not carry on meditation further as long as he lives.³ ¹ P. 806, lines 14-15. ² Ś.B. 4.1.7, pp. 915-916. “Karmāṅga-sambandhiṣu tāvad upāsaneṣu karma-tantratvāt na āsanādi-cintā; nāpi samyag-darśane, vastu-tantratvāt jñānasya”. ³ Op. cit., 4.1.12, p. 918.