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

[Sū. 4. 2 8.
ADH. 5.] VEDĀNTA-PĀRIJĀTA-SAURABHA 817
"For the tip of his heart is lighted up. By that light, this soul goes
out, either through the eye, or through the head or through any other
part of the body" (Bṛh. 4.4 2) Thus, one who wishes to go to Brah-
man departs through the vein which passes out of the crown of the
head; whilo a non-knower departs through the eye and the rest, and
goes to heaven or hell—this is the difference.¹
“And the immortality, without having burnt.” The word
“and” implies emphasis. The words “without having burnt”
(anupoṣya) are a form of the root ‘uṣ’ meaning ‘to burn’. That
immortality which one attains without having one's connection with
the body, sense-organs and so on burnt, i.e. which consists in the
non-clinging and destruction of subsequent and prior sins, is what is
denoted by the text· “When all these desires which abide in the heart
are loosened, then a mortal becomes immortal” (Bṛh. 4.4.7). Here
the phrase “attains Brahman” means that one attains Brahman at
the time of meditation through direct realization. Hence the departure
of a knower too is justifiable.
COMPARISON
Śaṃkara
The term “anupoṣya” means according to him ‘without having
burnt (nescience)’. That is, the passage in question (Bṛh. 4.4.7)
means that the lower knower (with whom the entire pāda is concerned,
according to Śaṃkara, as noted above) attains a sort of relative
immortality only.²
SŪTRA 8
“THAT, ON ACCOUNT OF THE DESIGNATION OF TRANSMIGRATORY
EXISTENCE UP TILL ENTERING.”
Vedānta-pārijāta-saurabha
“That” immortality is to be understood as that which takes
place without one’s connection with the body being burnt indeed.
¹ Vide Br. Sū. 4.2.16. ² Ś.B. 4.2.7, p. 935.