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

552 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ 3. 2. 27. ADH. 6.] That is, the Lord, though invisible, yet makes Himself visible to His devotees through His mysterious power or grace ¹ SŪTRA 27 "BUT ON ACCOUNT OF THE DESIGNATION OF BOTH, LIKE THE CASE OF THE SERPENT AND THE COIL." Vedānta-pārijāta-saurabha The view that the corporeal and the incorporeal are never negated by Scripture is being confirmed here The universe, consisting of the corporeal and the incorporeal, abides in its own cause, viz. Brahman, in a relation of difference-non-difference, on account of the designa- tion of both difference and non-difference, "like the case of the serpent and the coil" Vedānta-kaustubha It has been pointed out that the entire expanse of the universe, consisting of the corporeal and the incorporeal, mentioned in Scrip- ture as the effect and form of Brahman, cannot be the object of the denial: "Not so, not so" (Bṛh. 2.3.6); and also that Brahman, being transcendent, is faultless. With a view to confirming this, the reverend author of the aphorisms states his own conclusion, expound- ing the meaning of all Scriptures, viz. that the universe, the effect, stands in a relation of difference-non-difference to Brahman, the cause. In spite of their difference from Brahman, the whole groups of effects, like the corporeal and the incorporeal and so on, are non- different from Him. Why? "On account of the designation of both," i.e. on account of the designation of difference and non-difference. Compare the following texts designating difference: "From whom, verily, these beings arise" (Tait. 3.1), "He who abiding within the earth" (Bṛh. 3.7.3) and so on; and the text designating non-difference: "All this, verily, is Brahman" (Chānd. 3.14.1) and so on. Here the author states a parallel instance: "Like the serpent and the coil". In all cases, the parallel instances are to be understood 1 G.B 3.2.27, p. 82, Chap. 3.