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

[sū. 3. 2. 26 ADH. 6.] VEDĀNTA-KAUSTUBHA 551 Brahmā, then the wise man, having discarded merit and demerit, attains the highest equality” (Muṇḍ. 3.1.1 3). COMPARISON Śaṃkara and Bhāskara This is sūtra 27 in Bhāskara’s commentary Interpretation different, viz “Hence (i.e because the distinction between Brahman and the individual soul is due to nescience, while the absolute oneness of Brahman is the ultimate truth), (the individual soul can get rid of nescience and become one) with the Infinite (i.e. Brahman), for this (is) the indication”.¹ Rāmānuja This is sūtra 25 in his commentary. Interpretation different, viz. “Hence (i.e on account of the above reasons), (it is proved that Brahman is qualified) by infinite (auspicious qualities), for thus (i.e. this being so), the mark (i.e. the two-fold characteristics of Brahman) (is established)”.² According to Rāmānuja, the section about the two-fold characteristics of Brahman ends here, while according to Nimbārka, as we have seen, it ends with sūtra 21. Śrīkaṇṭha This is sūtra 25 in his commentary. Interpretation different,— very similar to that of Rāmānuja: “Hence (i.e. because the devotees of Brahman, who have attained similarity with Him, are endowed with knowledge, bliss, supreme lordship and the like), (it is proved that Brahman has connection) with infinite (auspicious qualities) for thus (i.e this being so), the mark (i.e. two-fold characteristics of Brahman) (is established) ”.³ Baladeva This is sūtra 27 in his commentary. Interpretation different, viz. “Hence (the direct vision of the Lord is possible) through (the grace of) the Infinite (viz. Brahman) for thus (is) the indication”.

¹ Ś.B. 3.2.26, p. 743; Bh. B. 3.2.27 (written as 3.2.26), p. 170. ² Śrī B. 3.2.25, p. 238, Part 2. ³ Śk. B. 3.2.25, p. 258, Part 9.