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

[SŪ. 1. 2. 17.
116 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.]
Śrīkaṇṭha
Reading different, viz. ‘Ata-eva sa Brahma’. Interpretation too
different, viz. exactly like Rāmānuja’s ¹
SŪTRA 17
“ALSO ON ACCOUNT OF THE MENTION OF THE PATH OF ONE WHO
HAS HEARD THE UPANIṢAD.”
Vedānta-pārijāta-saurabha
“The path”, called ‘the path of gods’, “of one who has heard the
Upaniṣad” is celebrated in another scriptural text, viz. ‘Now those
who seek the soul by austerity, chastity, faith and knowledge, win the
sun by the northern path. That, verily, is the abode of the vital-
breaths, that is immortal, that is fearless, that is the highest goal
From that they do not return’ (Praśna 1.10 ²). “On account also
of the mention” of that very “path” here in the text ‘They pass
over to light’ (Chānd. 4.15.5 ³), the Person within the eye is none but
the Highest Person.⁴
Vedānta-kaustubha
For this reason, too, the person within the eye is the Supreme
Soul,—so says the reverend author of the aphorisms
That through which bondage is broken is Upaniṣad, the know-
ledge of the Supreme Soul; or that which leads one to attain the
Supreme Soul is Upaniṣad, the knowledge of the Supreme Soul. The
treatise relating to that is also Upaniṣad. “Śrutopaniṣatka” is one
by whom the Upaniṣad has been directly heard from a teacher, he is
a knower of Brahman, the Mysterious. “The path” which, as cele-
brated in another Scripture and in the Smṛtis, belongs to him, i.e.
is his way to attaining Brahman who is established in the Upaniṣads,—
that very path is mentioned here too as belonging to one who knows
the person within the eye. For this reason too, i e. “on account
¹ ŚK. B. 1.2.16, p. 360, Part 4.
² Ś, R, Bh. ³ Ś, R, Bh, B.
⁴ That is, the worshipper of the person within the eye follows the same
path followed by the worshipper of Brahman This proves that the person
within the eye is Brahman.