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

PREFACE
Nimbārka's commentary on the Brahma-Sūtras known as the
Vedānta-Pārijāta-Saurabha, and that of his immediate disciple
Śrīnivāsa styled the Vedānta-Kaustubha are the chief works of the
school of philosophy associated with the name of Nimbārka. The
latter is not, however, a mere commentary on the former, as is some-
times wrongly supposed, but a full exposition of the views expressed
in the Vedānta-Pārijāta-Saurabha which is very terse and concise and
is not always clear Both the treatises are therefore essential for the
proper understanding of the doctrine of Nimbārka
Hitherto no translation of either of these works was available in
the English language, and the task was undertaken by Dr. Roma
Bose (Chaudhuri) at the suggestion of Prof F W Thomas, Boden
Professor of Sanskrit in the University of Oxford, under whose super-
vision it was carried out during 1934--1936, as part of the thesis for
the Degree of D.Phil. of that University.
This authoritative English Edition of the Vedānta-Pārijāta-
Saurabha has been prepared after carefully comparing the manuscripts
Nos. E164, 2480, 2481 and 3273 of the India Office Library and the
printed Sanskrit texts of the Kāśī, Brindāban and Chowkhāmbā
Series. The translation of the Vedānta-Kaustubha was based on the
Sanskrit texts of the Kāśī and Brindāban editions. Differences of
readings of the various manuscripts and printed texts of both the
treatises have been noted in the footnotes
As is well-known the doctrine of Advaita, as developed by Śaṁkara,
was the earliest of the Vedāntic systems, and in the great efflorescence
of philosophic thought in India during the 9th–16th centuries, various
schools of thought arose, mostly as protests against the extreme
views held by the Advaita school. There is no doubt that by reason
of its great metaphysical appeal and the rigid application of logical
canons, Śaṁkara's Advaita-vāda exercised the most profound influence
on Indian thought and marked him out as the greatest philosophical
genius born in this country. His insistence, however, on the sole
reality of 'Abheda' or non-difference and the unreality of Bheda or
difference evoked strong reactions, the foremost of which was the
Viśiṣṭādvaita-vāda of Rāmānuja, whose importance was only second
to that of Śaṁkara. According to him the reality is not an abstract