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

[sū. 1. 1. 20
ADH. 6.] VEDĀNTA-KAUSTUBHA 65
Self, consisting of bliss and mantra-described. And the scriptural
text to this effect is as follows:—‘For, truly, when he finds fear-
lessness as a foundation in that which is invisible, incorporeal, un-
defined, and unsupported, then he is gone to fearlessness. When,
however, he makes the smallest distinction therein, then he comes to
have fear’ (Tait. 2 7) The meaning of this is as follows. ‘When’,
i e when at the time of birth which took place at a time when there
was a causeless kindly glance by the Lord, as mentioned in sacred
texts, thus ‘But should Madhusūdana glance at a person, when he
is born, he should be known to be pure and given to the thought
of salvation’. ‘“Through my grace, he attains an eternal and un-
changeable place”’ (Gītā 18.56) and so on, ‘he’, i.e. a knower, devoid
of any desire for enjoyments here or hereafter, restoring to the feet
of the Lord alone and possessed of the characteristics as stated in
Scripture thus · ‘ “I am easily attainable by one, O Pārtha, by the ever-
free ascetic, who constantly remembers me, not thinking ever of
another”’ (Gītā 18 14), ‘He who departs, discarding the body,
uttering the one syllable “om” and remembering me, goes to a supreme
goal’, ‘“Knowing me, he goes to peace”’ (Gītā 5.29), ‘The knower
of Brahman attains the highest’ (Tait. 2.1), and so on, becomes
fearless, he ‘finds’, i.e. attains, ‘a foundation’, i.e unfailing,
devotion (or reliance) through His grace alone. ‘Then’, i.e im-
mediately after, ‘he is gone to fearlessness’, on account of the
absence of any devotion (on his part) to anyone else, which (alone)
is the cause of fear In whom ? ‘In the invisible’, i.e. in that
which is different from the group of the non-sentient which is visible.
Again, in whom? ‘In the incorporeal’, ie in the supremely
conscious Being, who is different from the group of souls or conscious
beings,—that He is the supremely conscious Being is stated in the
Kaṭhavallī, thus. ‘Conscious among the conscious’ (Kaṭha. 5.13;
also Śvet. 6.13);—‘in the undefined’, i.e. in that which is not estab-
lished as having so-muchness and the nature and qualities of which
are to be known from the Vedānta alone; ‘in the unsupported’,
i.e. in that which has no basis, which is possessed of infinite, incon-
ceivable powers,—this is the sense. And ‘when’, i.e. when during
the period of nescience, ‘he’, i.e. a non-knower, ‘makes’ even the
smallest ‘distinction’, i.e. relies on something else, viz. one or other
of the ends, connected with means (other than a complete resort
to the Lord alone), ‘then he comes to have fear’. Hence, it is
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