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

[sū. 3. 2 15. 530 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.] COMPARISON Śaṃkara Interpretation different, viz. “For (Brahman is) without form (i.e nirākāra) only (and not both sākāra and nirākāra), because of the primariness of that (viz. of the texts teaching that Brahman is form- less)”. That is, the texts which attribute forms to Brahman are not the main purport of Scripture, since they simply enjoin medita- tion, and do not set forth the real nature of Brahman ¹ Bhāskara Interpretation different, viz. “For (Brahman is) without form indeed, because He is the principal (being) ² After this sūtra, Bhāskara reads an additional sūtra, not found in the commentaries of others, which is as follows: “Asthūlam ananv- ahrasvam-adīrgham-aśabdam asparśam-arūpam-avyayam”, meaning “(Brahman is) non-gross, non-fine, non-short, non-long, without sound, without touch, without form, immutable” Hence such a nirākāra or formless Brahman is to be worshipped, and not the sākāra Brahman.³ Baladeva He begins a new adhikaraṇa here concerned with the question of the form of Brahman (four sūtras). Hence the sūtra: “For (Brah- man is) without a form, because that (viz the form) is the chief (viz. Brahman)”. That is, Brahman is formless in the sense that He has not the form, but is the form itself, since the body of Brahman is identical with Brahman Himself.⁴ SŪTRA 15 “AND (BRAHMAN IS) POSSESSED OF LIGHT, ON ACCOUNT OF BEING NOT DEVOID OF MEANING.” Vedānta-pārijāta-saurabha Untouched by darkness, “possessed of light”—Brahman, pos- sessed of such a two-fold characteristic, is designated by one text. ¹ Ś B. 3.2.14, p. 726. ² Bh. B, 3.2.14, p. 166. ³ Bh. B. 3 2 15, p. 166. ⁴ G B 3.2 14, p. 59, Chap. 3.