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

880 VEDĀNTA-KAUSTUBHA [SŪ. 4. 4. 19. ADH. 6.] The freed soul intuits the Highest Brahman alone, “not subject to change”, i e untouched by any change like birth and so on, free by nature from all faults, the one ocean of all auspicious qualities, and possessed of super-human powers. The word “and” implies emphasis. Scripture declares “the existence” of the freed soul to be “thus”: “For when, verily, he finds fearlessness as a foundation in that which is invisible, incorporal, undefined, unsupported, then he has gone to fearlessness” (Tait 2 7), “Verily, he is the essence, for on attaining this essence, one becomes blissful” (Tait 2.7), ‘ “Whereby the unheard becomes heard, the unthought thought, the unknown known” ’ (Chānd. 6 1.3). The sense is this Even when the soul in bondage happens to go to the world of Hiraṇyagarbha, it does not find freedom from fear, in accordance with the declaration by the Lord: ‘ “The worlds up to the world of Brahmā do return, O Arjuna!’ ” (Gītā 8.16). But the freed soul, on attaining the Lord, possessed of supreme power, enjoys the pleasures belonging to the worlds of Hiraṇya- garbha and others too, which are included within Him as His particular power. This is declared by the scriptural text: “He comes to have freedom of movement in all the worlds” (Chānd. 7.25.2). All the worlds, which are powers of the Highest Brahman, abide in Him. This is declared by the scriptural text: “That alone is the bright, that is Brahman, that alone is said to be immortal. In him all worlds rest. Nothing surpasses him” (Kaṭha 5.8; 6.1). It cannot be said that the individual soul being other than the Highest must be subject to some fear, in accordance with the declaration “Fear arises from a second” (Bṛh. 1.4.2),—because the freed soul is not a second something, distinct from the Lord, as a deer is from a tiger; and because it has been established many times before ¹ that the individual soul, because of having Brahman as its essence, is non-different from Him. COMPARISON Śaṁkara and Bhāskara “(The Highest Brahman) does not abide in effects (like the sun and the rest), for (Scripture) declares (His) existence (to be) thus.” That is, it has been said in the previous sūtra that those who attain the effected Brahman are subject to the Lord abiding within the sun ¹ Vide, e g., V P.S. 1.1.1, 1.1.7, 1.2.21, 1.4.9, 1.4.20, etc. etc.