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

[sū. 1. 1. 20 ADH. 6.] VEDĀNTA-KAUSTUBHA 65 Self, consisting of bliss and mantra-described. And the scriptural text to this effect is as follows:—‘For, truly, when he finds fear- lessness as a foundation in that which is invisible, incorporeal, un- defined, and unsupported, then he is gone to fearlessness. When, however, he makes the smallest distinction therein, then he comes to have fear’ (Tait. 2 7) The meaning of this is as follows. ‘When’, i e when at the time of birth which took place at a time when there was a causeless kindly glance by the Lord, as mentioned in sacred texts, thus ‘But should Madhusūdana glance at a person, when he is born, he should be known to be pure and given to the thought of salvation’. ‘“Through my grace, he attains an eternal and un- changeable place”’ (Gītā 18.56) and so on, ‘he’, i.e. a knower, devoid of any desire for enjoyments here or hereafter, restoring to the feet of the Lord alone and possessed of the characteristics as stated in Scripture thus · ‘ “I am easily attainable by one, O Pārtha, by the ever- free ascetic, who constantly remembers me, not thinking ever of another”’ (Gītā 18 14), ‘He who departs, discarding the body, uttering the one syllable “om” and remembering me, goes to a supreme goal’, ‘“Knowing me, he goes to peace”’ (Gītā 5.29), ‘The knower of Brahman attains the highest’ (Tait. 2.1), and so on, becomes fearless, he ‘finds’, i.e. attains, ‘a foundation’, i.e unfailing, devotion (or reliance) through His grace alone. ‘Then’, i.e im- mediately after, ‘he is gone to fearlessness’, on account of the absence of any devotion (on his part) to anyone else, which (alone) is the cause of fear In whom ? ‘In the invisible’, i.e. in that which is different from the group of the non-sentient which is visible. Again, in whom? ‘In the incorporeal’, ie in the supremely conscious Being, who is different from the group of souls or conscious beings,—that He is the supremely conscious Being is stated in the Kaṭhavallī, thus. ‘Conscious among the conscious’ (Kaṭha. 5.13; also Śvet. 6.13);—‘in the undefined’, i.e. in that which is not estab- lished as having so-muchness and the nature and qualities of which are to be known from the Vedānta alone; ‘in the unsupported’, i.e. in that which has no basis, which is possessed of infinite, incon- ceivable powers,—this is the sense. And ‘when’, i.e. when during the period of nescience, ‘he’, i.e. a non-knower, ‘makes’ even the smallest ‘distinction’, i.e. relies on something else, viz. one or other of the ends, connected with means (other than a complete resort to the Lord alone), ‘then he comes to have fear’. Hence, it is 5