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

[SŪ. 4. 4. 4.
862 VEDĀNTA-KAUSTUBHA ADH. 2.]
between one who approaches (viz. the individual soul) and the goal
approached (viz the Lord). With regard to this, the author now
points out.
On the doubt, viz. whether the individual soul, the real nature
of which has become manifest and which has attained the highest
light, realizes itself as distinct from the Highest Self or as non-
distinct from Him being His part,—the prima facie view is: In
accordance with the scriptural and Smṛti texts like: "Stainless,
he approaches the highest identity" (Muṇḍ. 3 1.3), "He enjoys all
desires together with Brahman, the all-knowing" (Taitt. 2.1), '"They
have come to attain similarity with me"' (Gītā 14.2), it realizes itself
as distinct
With regard to it, the author replies: "As non-divided". That
is, the individual soul, freed from all fetters, realizes itself as non-
divided or non-distinct from the Highest Self, the Highest Person.
Why? "On account of being seen," that is, because at that time
(viz. during release) the Highest Self, the soul of all, is intuited by the
freed soul. Through the influence of nescience, the individual soul
comes to have a perverse notion about itself But, when through the
influence of the repeated practice of hearing, thinking and meditating,
the Highest Lord is intuited, all the obstacles to the real knowledge
regarding the real nature of itself as well as of the Highest Self are
immediately destroyed, in accordance with the scriptural text: "The
knot of the heart is broken, all doubts are cut off, and all his works
perish when he who is high and low is seen" (Muṇḍ. 2.2.8). Hence
there can be no doubt whatsoever that the freed soul, a part of the
Lord, having intuited the Soul of all, the Whole, realizes itself, all the
more clearly, as non-distinct from Him. The individual soul, having
Him for its essence, has no distinction from Him; and hence in spite
of a distinction of nature between the individual soul and Brahman,
there is still a non-distinction between them,—a non-distinction which
is compatible with distinction,—just as there is between an attribute
and its substratum. This relation between the individual soul and
Brahman has been demonstrated many times before,¹ and a multitude
of scriptural and Smṛti texts too has been quoted there. We do not
mean to say that there is any non-distinction of nature between the
1 Vide e.g. V.K. 1.1.1; 1.1.7; 1.2.21; 1.4.9; 1.4.20; 1.4.21; 2.1.13; 2.1.21;
2.2.33, etc. etc.