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

[Sū. 1. 4. 1.
ADH. 1.] VEDĀNTA-KAUSTUBHA 215
than the Person, He is the goal, the highest course ’ (Kaṭha 3.10 ;
3 11). Here, the objects, designated before as the lord of the chariot
and the rest, are mentioned irrespective of the simile ¹ for the sake
of making the intended meaning clear ² And the soul and the rest,
metaphorically represented as the lord of the chariot and so on, are
here referred to by those very terms (‘soul’ and so on) respectively;
and the body, metaphorically represented as the chariot, being left
over, is denoted by the term ‘unmanifest’ ³. Thus, the objects of
senses, metaphorically represented as the roads, are ‘higher than’,
i. e. superior to, the sense-organs, metaphorically represented as the
horses, in so far as these latter are to be controlled, since when in
proximity to objects of senses, the sense-organs of even a self-controlled
man are found to incline to them once more. Higher than those even
is the mind, metaphorically represented as the reins, since the proximity
to objects of sense too is of little avail if the mind be not inclined to
them. Higher than that even is intellect, metaphorically represented
as the charioteer, since the mind, too, is of little avail in the absence
of apprehension Higher than that even is the soul, metaphorically
represented as the lord of the chariot, because of its superiority as
an agent. Since all these depend upon its will, it alone is specified
as the ‘great’. Higher than that even is the body, metaphorically
represented as the chariot, since all the activities of the individual
soul in connection with all the means to salvation depend on the
body. Higher than that even is the Person, the soul of all and the
end of the road of transmigratory existence, since everything else,
mentioned previously, are under His control. When He is won by

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¹ A krama is a kind of simile in which the comparisons exhibited correspond
to each other in regular succession. M. W., p. 319, Col. 2.
² That is, in order that the intended meaning may be clearly conveyed to
the reader, the metaphorical way of representation, resorted to above, is given
up here, and the actual objects, the sense-organs and the rest, are directly and
plainly stated.
³ The argument is as follows : In Kaṭha 3.3–3.9 the soul, the body and the
rest, are successively compared to the lord of a chariot, a chariot and so on,
while in Kaṭha 3 10–3 11 the same objects, viz. the soul and so on, are mentioned
once more, not metaphorically, but directly and plainly. Now in these latter
verses, the soul, etc. are denoted by those very words, only there is no actual
mention of the body. Hence, when everything else fits in, the body, the only
remaining one on this side, must be denoted by the term ‘unmanifest’, the only
remaining one on that side