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

860 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 3.
ADH. 1.]
by various afflictions, and who is deluded by various false argumenta-
tions, is said to be eternally fettered. He does not know his own form,
though ever-present. During the period when he desires for salvation
also, though he comes to know his real nature through the grace of
Scripture and spiritual preceptor, yet due to his connection with
matter in its causal and effected states, he is not completed in his own
real form. The very same person, coming to attain the form of highest
light through the path beginning with light, and free from all fetters,
is completed in his own form, and then he is said to be freed,—thus
is the distinction between these three states. Why? “On account
of promise,” i.e. because beginning. “The self which is free from sins”
(Chānd. 8 7.1), Prajāpati promised. “ ‘But this alone I shall explain
to you’ ” (Chānd. 8.9 3, etc.), which promise refers to the demonstra-
tion of the real nature of the soul, free from all faults, such as the
three states of waking and the rest, and from the body and the like,
their substratum. If there be no distinction, the promise of Prajāpati
must be meaningless,—this is the sense.
SŪTRA 3
“THE SELF, ON ACCOUNT OF CONTEXT.”
Vedānta-pārijāta-saurabha
“The self” alone comes to have its real nature manifest, “on
account of context”.
Vedānta-kaustubha
“The soul,” the real nature of which is veiled during its state of
bondage, having attained the Highest Brahman, denoted by the
words ‘highest light’ becomes manifest in its own form, i.e. is completed
as having the qualities of freedom from sins and so on, but is not
completed in another adventitious form. This fact is known from the
introductory portion of Prajāpati’s declaration, viz.: “The self that
is free from sins, without old age, without death, without grief, without
hunger, without thirst, having true desires” (Chānd. 8.7.1),—i.e. from
the context, which refers to the individual soul. In the very same
manner, Śaunaka declares: “Just as the lustre of a gem is not created
by the washing off of the dirt, so the knowledge of the soul is not created
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