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

[SŪ. 3. 3. 29.
634 VEDĀNTA-KAUSTUBHA ADH. 12.]
merits and demerits at the time of leaving the body. He interprets
it exactly after Nimbārka ¹ (sūtra 30 in Nimbārka's commentary),
the fundamental difference being that while Nimbārka takes it to
be stating the correct conclusion, Śrīkaṇṭha takes it to be stating the
prima facie view only.
Sūtra 30.—"Gater artha-vattvam . . . ." He takes it to be
stating the correct conclusion against the prima facie view stated
above in three sūtras, thus: "There is meaning of the going in two
ways, (i.e. only on the hypothesis that the soul discards a part of its
merits and so on, i.e. karmas, at the time of its departure from the
body, and the rest after crossing the river Virajā), for otherwise
there is contradiction". That is, if all the karmas of the soul are
destroyed completely at the time of its departure from the body,
it will become freed immediately and it would not be necessary for
it to travel through the path of gods, attain Brahman, and then be
freed. Hence the texts which designate the soul's travelling through
the path of gods to attain Brahman and release will come to be con-
tradicted. Further, if the soul becomes freed as soon as it leaves
the body, the texts which designate that the soul attains its real
form only on approaching Brahman too will come to be contradicted.
In order to avoid the contradiction of these two kinds of texts, it must
be held that all the karmas of the soul do not decay completely as soon
as it leaves the body. The fact is that though the vidyā of the soul
leads it to travel through the path of gods, yet as actual release is
not obtained until one directly approaches Brahman, some remainders
of karmas still cling to the soul until it crosses the sphere of matter
and actually attains the Lord.²
Baladeva
This is sūtra 30 in his commentary. Here he concludes the
section about the two paths of meditation. Hence the sūtra: "There
is meaning of the path in two ways, (i.e. both the paths, viz. meditation
on God, the sweet, and meditation on God, the majestic, have the
power to lead to the Lord), for otherwise there is contradiction (i.e.
¹ ŚK. B. 3.3.29, pp. 332-333, Parts 10 and 11.
² ŚK. B. 3.3.30, pp. 333-334, Parts 10 and 11.