The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c10.s5.t4.2

c10.s5.t4.2

To this *Bādari* replies that the highest Brahman cannot be meant, because an entering into it is impossible, since it is omnipresent and is the inner Soul of him who goes (p. 1120, 1), because the plural “the worlds of Brahman” indicates plurality, which does not pertain to the highest Brahman, and because the expression “World” (*loka*) denotes a place of enjoyment, into which one enters, and therefore something changeable (p. 1120, 7). But this place is termed Brahman because of its near relationship to Brahman; "for the highest Brahman becomes the lower Brahman (p. 1121, 2), through association with pure determinations (*viçuddha-upādhi-sambandhāt*), when one conceives of it, for the purpose of worship, as connected with certain qualities of the created Brahman as 'Manas is its substance'" (*Chând*. 3, 14, 2, above p. 152) etc. (p. 1121, 2). Like all that is created, the world of the lower Brahman perishes at last, but by then its inhabitants have attained *Samyagdarçanam*, and thus they then enter, together with *Hiranyagarbha*, the ruler of the world of Brahman, into the highest, perfectly pure (*pariçuddha*) Brahman, "that highest seat of *Vishnu*" (*Kâth*. 3, 9); this is the *Krama-mukti*, of which the *Smriti* says:—