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

[sū. 3. 2. 16. ADH. 5.] VEDĀNTA-KAUSTUBHA 533 mutually non-contradictory, are literally true and authoritative,— this is the implied meaning. COMPARISON Śaṁkara and Bhāskara Interpretation different as before, viz. “And (Scripture declares that only, (viz. that Brahman is pure, non-differentiated conscious- ness)”.¹ Rāmānuja and Śrīkaṇṭha Interpretation different, viz. “And (texts like ‘Brahman is truth, knowledge and infinite’) declare that only”, viz. only that Brahman is self-manifesting, but does not deny that Brahman has other qualities, such as, being capable of realizing all His wishes at once and so on, known from other texts This sūtra and the next answer, according to them, the prima facie view, viz. that texts like “Brahman is truth, knowledge and infinite” (Tait. 2 1) only designate Brahman as devoid of all differences and self-manifesting by nature; while, on the other hand, texts like: “Not so, not so” (Bṛh. 2.3.6) prove the qualities of Brahman, such as Omniscience and so on, to be false Hence Brahman cannot be said to be possessed of two-fold character- istics, viz having all auspicious qualities and beng free from all defects whatsoever ² Baladeva He continues the same topic about the body of the Lord, viz. “And (Scripture) declares that only, (viz. that the body of the Lord is the Lord himself)”. That is, it must not be thought, on the ground of the previous aphorism, that Brahman has no actual form, but is conceived to have a form for the sake of meditation only, for Scripture declares that the Lord does possess a form and that this form is not different from Him, but the very essence of His self ³

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¹ Ś B. 3.2.16, p. 727; Bh B 3.2.17, p. 166. ² Śrī B 3 2.16, p. 232, Part 2, ŚK B. 3.2.16, pp. 247-248, Part 9. ³ G.B 3.2.16, p. 429, Chap 3. “Atra dehād bhinno dehit-y-evam bhideśvara-vastuni nāsti, kimtu deha eva dehīti labdham.”