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[sū. 1. 3. 9.
ADH. 2] VEDĀNTA-PĀRIJĀTA-SAURABHA 155
SŪTRA 9
“ AND ON ACCOUNT OF THE APPROPRIATENESS OF THE ATTRIBUTES.”
Vedānta-pārijāta-saurabha
“And” because attributes like ‘being of the form of unsurpassed
pleasure’, ‘being immortal’, ‘being established on one's own great-
ness’ and the rest are “appropriate” on the part of the Highest Self
alone, the Plenty is none but the Highest Self.
Vedānta-kaustubha
The attributes, mentioned in the section of the Plenty, which
are not possible on the part of any one else, being “appropriate”
in reference to the Highest Self alone, it is known that the Plenty
is the Highest Self. Thus, the passage: ‘Where one does not see
another’ (Chānd 7 24.1), means ‘where’ one, immersed in pleasure
characterized by unsurpassed greatness, ‘does not see’, i e. notice,
‘another’, i e. petty worldly pleasure, the contrary of the pleasure
which is characterized by greatness,—just as one who has drunk the
nectar, does not notice any other drink. Moreover, ‘where’ one,
plunged in pleasure, ‘does not see’ any sorrow, the contrary of pleasure,
i.e. comes to be endowed with every pleasure and delivered from
every sorrow. The term ‘where’ means ‘by being attached to whom’.
Such attributes of ‘being the giver of unsurpassed pleasure’, ‘being
the remover of all sorrow’ and the rest are appropriate on the part
of the Highest Self alone, and not on that of the individual soul,
denoted by the term ‘vital-breath’. Further, as the attributes of
‘being immortal by nature’, ‘being established on one's own great-
ness’, ‘being the creator of all’ and the rest,—mentioned in the pas-
sages: ‘“That which is the Plenty is, verily, the immortal’—‘Sir, On
what is it established?’ ‘On its own greatness’” (Chānd. 7.24.1),
‘“He alone is below”’ (Chānd. 7 25.1), ‘From the soul the vital-
breath’ (Chānd 7.26.1) and so on,—are appropriate on the part of
the Highest Self alone, so it is established that the Plenty is none but
the Highest Self.
Here ends the section entitled ‘The Plenty’ (2).