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

[sū. 1. 1. 1.
ADH. 1 ] VEDĀNTA-KAUSTUBHA 11
Salvation means attaining the nature of the Lord, resulting from
the cessation of the bondage of matter in its causal ¹ and effected
forms,² as known from the scriptural text: ‘Having attained the
form of supreme light, he is completed in his own form” (Chānd.
8 3.4 ; 8.12.2, 3); as well as from the aphorisms ‘Because release is
taught of him who takes his stand upon it’ (Br. Sū. 1.1.7), ‘And
(Scripture) teaches in it the union of this with that’ (Br Sū 1.1.20)
and so on, and from the Smṛti passage, viz : ‘The attainment of the
Lord, characterized by a feeling of unsurpassed joy and happiness,
exclusive and absolute, is supposed to be an antidote (to the disease
of transmigratory existence)’, ‘ “Many people, purified by the penance
of knowledge have come to attain my nature” ’ (Gītā 4.10) and so
on. The word ‘nature’ ³ has been explained by the Lord Himself
in the passage ‘ “Resorting to this knowledge, they have come to have
similarity with me” ’ (Gītā 14.2). This we shall expound more
clearly in the chapter dealing with the fruit.⁴
Then, in answer to the enquiry :—Of what nature is the individual,
desiring salvation ? Of what nature is his bondage ?—the scriptural
truth is being considered now, in order that those who desire for
salvation may have an easy access to Scripture.
Now, there are three kinds of reality, distinguished as the sentient,
the non-sentient and Brahman, because in the aphorisms as well,
a trinity of reals has been mentioned, viz. the object to be enquired
into (i.e. Brahman), the enquirer (i.e. the sentient), and māyā (i.e.
the non-sentient) which consists in the three guṇas and is the original
cause of his (viz. the enquirer's) nescience, as otherwise the very
enquiry will be impossible; and also because of the following scriptural
and Smṛti texts, viz. ‘By knowing the enjoyer, the object enjoyed
and the Mover, everything has been said. This is the three-fold
Brahman’ (Śvet. 1.21). ‘Perishable are all beings, the changeless
is called the Imperishable’ (Gītā 15.16), ‘But the Highest Person is
another, declared to be the supreme self’ (Gītā 15.17) and so on.
Among these, the sentient substance is different from the class
of non-sentient substances; is of the nature of knowledge; possessed
of the attributes of being a knower, being an agent and so on, of the
¹ I.e. pradhāna, the primal matter.
² I.e. the body, an effect of pradhāna.
³ Bhāva. ⁴ Viz. the fourth chapter.