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

[Sū. 1. 3. 26
180 VEDĀNTA-KAUSTUBHA ADH. 7 ]
"On account of possibility," i e because the worship and the like of
Brahman, leading to salvation which is characterized by the attainment
of Brahman and is preceded by the cessation of all retributive
experience due to their own works, is possible on their part as well.
Thus, although they have supermundane and celestial enjoyment, yet
since such an enjoyment is subject to the faults of non-permanency,
surpassability and the rest, its cessation, one day or other, is possible,
hence, a desire for salvation, too, is possible on their part, by reason
of their learning the unsurpassability, supreme blissfulness and perma-
nency of the attainment of the nature of Brahman; and finally through
this desire for salvation, a worship of Brahman, too, is possible on
their part ¹ there being proofs establishing their right to the worship
of Brahman, viz the texts: 'For one hundred and one years, forsooth
Indra dwelt with Prajāpati, practising chastity' (Chānd. 8 11.3),
'Verily, Bhṛgu, the son of Varuṇa, approached his father Varuṇa,
(with the request) "Sir, teach me Brahman "' (Tait. 3 1 1) and so
on. Similarly, corporality, too, is possible on their part in accordance
with text about the evolution of name and form,² as well as in accord-
ance with sacred formulæ, explanatory and glorificatory passages and
tradition ³ Thus it is declared by Scripture: 'When about to say
"vasat", he should meditate on that deity for whom the offering is
taken' (Ait. Br. 11.8 ⁴). Here, no meaning of the text being possible
unless the god referred to, be possessed of a body,⁵ the god must be
understood to have a body In tradition too, the sun, the moon,
Vasu and the rest are well-known to have bodies The sons of Kuntī
were born from gods like Dharma and the rest, possessed of bodies.⁶
¹ That is, just as in the case of a man, the non-permanency of the earthly
enjoyment leads him to seek for salvation, which yields a permanent fruit, and
that, again, leads him to worship the Lord as a means thereto, so exactly the
non-permanency of the heavenly enjoyment leads a god to seek for salvation,
which leads him to worship the Lord.
² Vide Chānd. 6.3.2-4. ³ Mantras, artha-vāda and itihāsa.
⁴ Ānandāśrama ed., p. 305.
These are mantra and artha-vāda.
⁵ Because, we cannot meditate on the deity, unless he possesses a body.
To meditate is to meditate on a certain definite form Cf. Śrī. B 1 3 25. 'Na
hi nirviśeṣa-devatā dhiyaṃ adhirohati.'
⁶ Kuntī, the wife of Pāṇḍu, had, with his approval, three sons, Yudhiṣṭhira,
Bhīma and Arjuna, by the three deities, Dharma, Vāyu and Indra respectively.
Vide Mahā. 1 4760 et seq. (chap. 123), pp. 174 et seq., vol. 1.