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

[sū. 1. 2. 17.
ADH 4] VEDĀNTA-KAUSTUBHA 119
it is said: 'Listen, O Father Yudhiṣṭhira, to the merits of chastity.
He who leads a life of chastity from birth to death, and practises the
"Great Vow", there is nothing, know, O King, that is unattainable by
him Many millions of Vṛṣis dwell in the world of Brahman, those
who are truthful, ever self-controlled, leading a life of chastity Chas-
tity is a supreme duty, honoured in all stages of life, and if resorted to,
chastity burns, O King, all sins', and so on. In accordance with the
scriptural text, viz • 'Desiring which people practice chastity, that
word I tell you in brief' (Katha 2.15), as well as in accordance with
the statement by the Lord, viz • '“Desiring which people practise
chastity, that word I will tell you in brief”' (Gītā 8.11), chastity alone
is the chief means to the supreme region. The repetition of the
means, to be mentioned hereafter in the aphorism • 'Repetition,
more than once, because of teaching' (Br. Sū. 4.1.1), may also be
resorted to by a Naisthika.
The text 'This verily' (last portion of Praśna 1 10) and so on
indicates Brahman, who is to be attained through the path which
begins with light, and to be enquired into.
(The meaning of the text---Chānd. 4.15.5-6---is as follows·)
'Now', i e. when he is dead, whether people perform proper funeral
ceremonies or do not perform them, in either case, the wise, un-
obstructed in their progress, and wishing to attain the nature of the
Lord, attain the presiding deity of light, through that the day, after
that, they successively attain, the presiding deities of fortnight, the
six months of the northern progress of the sun, the year, the wind
or the world of gods, the sun, the moon, lightning the worlds of the
king of water (i.e. Varuṇa) and Indra, then the world of Prajāpati
After that, breaking through the sphere of prakṛti, they attain the
Virajā, the best of rivers and forming the boundary of the supreme
place After having crossed that river and having entered the world
of Viṣṇu,—called 'supreme void', 'supreme place', 'world of Brah-
man' and so on, having the stated marks,¹ and unapproachable by
those who are averse to the Lord,—they roam about, attaining the
nature of Brahman,—this is the resulting meaning. This we shall
expound in details in the fourth chapter.² 'This is the path of Gods',
because it is characterized by having Gods as the conductors. It is
the 'path to Brahman', because it is the way to Brahman, the object

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¹ Vide V.K. 1.1.1. ² Vide V.K. 4.3.5.