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

[Sū. 4. 2 8. ADH. 5.] VEDĀNTA-PĀRIJĀTA-SAURABHA 817 "For the tip of his heart is lighted up. By that light, this soul goes out, either through the eye, or through the head or through any other part of the body" (Bṛh. 4.4 2) Thus, one who wishes to go to Brah- man departs through the vein which passes out of the crown of the head; whilo a non-knower departs through the eye and the rest, and goes to heaven or hell—this is the difference.¹ “And the immortality, without having burnt.” The word “and” implies emphasis. The words “without having burnt” (anupoṣya) are a form of the root ‘uṣ’ meaning ‘to burn’. That immortality which one attains without having one's connection with the body, sense-organs and so on burnt, i.e. which consists in the non-clinging and destruction of subsequent and prior sins, is what is denoted by the text· “When all these desires which abide in the heart are loosened, then a mortal becomes immortal” (Bṛh. 4.4.7). Here the phrase “attains Brahman” means that one attains Brahman at the time of meditation through direct realization. Hence the departure of a knower too is justifiable. COMPARISON Śaṃkara The term “anupoṣya” means according to him ‘without having burnt (nescience)’. That is, the passage in question (Bṛh. 4.4.7) means that the lower knower (with whom the entire pāda is concerned, according to Śaṃkara, as noted above) attains a sort of relative immortality only.² SŪTRA 8 “THAT, ON ACCOUNT OF THE DESIGNATION OF TRANSMIGRATORY EXISTENCE UP TILL ENTERING.” Vedānta-pārijāta-saurabha “That” immortality is to be understood as that which takes place without one’s connection with the body being burnt indeed. ¹ Vide Br. Sū. 4.2.16. ² Ś.B. 4.2.7, p. 935.