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

870 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 11. ADH. 5.] but when he becomes bodiless, pleasure and pain do not touch him" (Chānd. 8.12.1) "declares so", i.e. establishes, positively and negatively, the absence of the body and the rest. COMPARISON Baladeva He reads "abhāve" instead of "abhāvam".¹ SECOND OPPONENT'S VIEW (Sūtra 11) SŪTRA 11 "PRESENCE, JAIMINI, ON ACCOUNT OF THE SCRIPTURAL STATE- MENT OF VARIETY." Vedānta-pārijāta-saurabha "Jaimini" thinks that its body and the rest are present. Why? "On account of the scriptural statement" of manifoldness: "He becomes one-fold, three-fold" (Chānd. 7.26.2 ²). Vedānta-kaustubha "Presence", i.e. the teacher "Jaimini" admits the existence of the freed soul's body and the rest Why? "On account of the scriptural statement of variety", i.e. because under the doctrine of the Plenty, in the passage: "He becomes one-fold, becomes three- fold, five-fold, seven-fold, and nine-fold truly; then, again, he is said to be eleven, hundred and ten, thousand and twenty" (Chānd. 7.26.2), its manifoldness is recorded. Such a manifoldness refer to the body of the free soul, since manifoldness is not possible on the part of the soul which is atomic and indivisible. The scriptural text about its having no body, on the other hand, refers only to the body which is brought about by works. ¹ G.B. 4.4.10, p. 101, Chāp. 4. ² Ś, R, Bh, Śk, B.