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

[SŪ. 4. 3. 9. 848 VEDĀNTA-KAUSTUBHA ADH. 5.] reasons : First, in the text: “This is the path of gods, the path of Brahman. Those who proceed through it do not return to this human whirlpool, return not” (Chānd. 4.15.5) and so on, one who has gone through the path beginning with light is declared to have no return; secondly, in the text : “Going up through it, one goes to immortality” (Chānd. 8 6.6; Kaṭha 6.16), immortality is designated (on the part of one who goes through this path), thirdly, the world of Hiraṇyagarbha is subject to creation and destruction ; and finally, Hiraṇyagarbha being subject to creation and so on, in accordance with the text: “He who creates Brahmā formerly” (Śvet. 6.18), one who has attained him has to return, as declared by the Smṛti passage : ‘ “The world up to the world of Brahmā return, O Arjuna ! ”’ (Gītā 8.16). To this Bādari replies. “On the dissolution of the effected,” i e. on the destruction of the world of Hiraṇyagarbha, together “with its ruler”, i e. with the lord of that world who is possessed of knowledge, the soul which as entitled to knowledge has itself attained knowledge there as well, attains Brahman who is “higher than this”, i e. the cause of Hiraṇyagarbha, the effected Brahman. Why? “On account of declaration,” i.e. on account of the declaration: “Going up through it, one goes to im- mortality” (Chānd. 8.6 6; Kaṭha 6.16), “Those who proceed through this do not return to this human whirlpool, return not” (Chānd. 4.15.6), and “But they all, attaining the highest immortality, are freed in the world of Brahman at the time of the great end” (Muṇḍ. 3.2.6). COMPARISON Śaṁkara He, as pointed out above, regards the view of Bādari as the correct conclusion. Accordingly he holds that a lower knower, i.e. one who meditates on the qualified Brahman, can attain Brahman in this indirect way alone (viz. Krama-mukti) ¹. But Nimbārka, as we have seen, does not admit it. ¹ Ś.B. 4.3.10, p. 955.