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

[SŪ. 1. 1. 20. 64 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6.] to (what is an object of) inference (viz pradhāna) (in the term "ānanda- maya"). That is, Scripture predicates willing on the part of the ānanda-maya, and willing is possible on the part of a conscious being alone.¹ Śrīkaṇṭha Reading same, interpretation different—viz. 'And, (even) on account of desire, (i e. in spite of the fact that Hiraṇyagarbha is said to have desired to create the world,) (his being the creator) is not dependent on reasoning (i.e. does not stand to reason,) (because it is the Lord Himself who created the world in the character of Hiraṇyagarbha)'.² SŪTRA 20 "AND (SCRIPTURE) TEACHES THE UNION WITH THAT (VIZ. BLISS) OF THIS (VIZ. THE INDIVIDUAL SOUL) IN THIS (VIZ. THE LORD)" Vedānta-pārijāta-saurabha Scripture "teaches" the "union with that", i.e. the union with bliss, in the passage:—'Verily, he is an essence, for verily, on attaining the essence, he becomes blissful' (Tait. 2. 7). Hence it is established that He, on attaining whom the individual soul comes to be united with bliss, is different from it Vedānta-kaustubha For this reason also that which consists of bliss is neither the individual soul, nor pradhāna, but Brahman alone, since Scripture "teaches" the "union with that", i.e. the "union" or 'connection', with "that", or the Highest Self,—i.e. salvation, characterized by the attaining of His nature,³—'of this', i.e. of the individual soul, relying on Him, "in this", i.e. in the Highest Person, the Highest ¹ Ś. B. 1. 1. 18, p. 222; Bh. B. 1. 1. 18, p. 26. Note that this is adopted as an alternative explanation of the sūtra by Śrīnivāsa, but not by Nimbārka. See above. ² ŚK. B. 1. 1. 19 (pp. 240-241, Part 3) ³ Note that while according to Nimbārka, the word 'tad-yogam' means 'union with bliss', according to Śrīnivāsa, it means 'union with the Highest Self', or salvation, though ultimately these two interpretations come to the same thing.