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

866 VEDĀNTA-KAUSTUBHA [SŪ. 4. 4. 7.
ADH. 3.]
—so the reverend “Bādarāyaṇa” thinks. Why? “On account of
the reference” to freedom from sins and so on as belonging to the
freed soul.
Vedānta-kaustubha
Now, the reverend teacher of the Vedas states his own view in
conformity with both the scriptural texts.
“Even so,” i.e. even if the soul be established to be mere intelli-
gence, yet “on account of the existence of the former”, i.e. owing
to the manifestation of the individual soul as intelligence by nature
and as endowed with the attributes of freedom from sins and the rest,
there is “no contradiction” with regard to the nature of salvation,
—so the reverend “Bādarāyaṇa” thinks. Why? “On account of
reference,” i.e. because in the declaration of Prajāpati,¹ freedom from
sins and the rest, belonging to Brahman, are referred to as belonging
to the freed soul as well. It cannot be said that in the text: “A mass
of intelligence only” (Bṛh 4.5.13), the word ‘only’ proves that the
attributes of freedom from sins and so on do not belong to the soul,
because they are clearly proved to be belonging to it by another
text: “The self that is free from sins” (Chānd. 8.7.1, 3) and so on,
and because the word ‘only’ simply distinguishes the self from non-
sentient objects,—just as it cannot be said that in the text: “A mass
of taste only” (Bṛh. 4.5.13), the word ‘only’ proves that colour,
touch and so on do not belong to salt, because they are known from
other means of knowledge,² and because the word ‘only’ simply
distinguishes salt from other objects. The purport is that Auḍulomi’s
view, designating the freed soul as devoid of consciousness, is not
acceptable. Hereby other logicians and the rest too, holding the
freed soul to be devoid of consciousness, are refuted. Hence it is
established that having attained the form of highest light, the indivi-
dual soul becomes manifest in its own natural form as endowed with
the attributes of freedom from sins and so on, conformably with both
the scriptural texts.
Here ends the section entitled “Relating to Brahman” (3)
¹ Chānd. 8.7.1.
² Just as a lump of salt has not taste only, but has also colour and so on,
so the soul is not intelligence only, but has other attributes also.