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

[SŪ. 3. 2. 28. 554 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6.] different postures, viz. coil, the erect hood and so on. Similarly Brahman is one, but is different as soul, matter and so on.¹ Rāmānuja and Śrīkaṇṭha This is sūtra 26 in their commentaries. Rāmānuja begins a new adhikarana here. Interpretation different. They too take this sūtra as stating a prima facie view regarding the relation between the non-sentient (i.e. the acit) and Brahman, and interpret it to mean that the non-sentient is but a particular state (saṁsthāna-viśeṣa) of Brahman, just as the coil is of the serpent.² Baladeva This is sūtra 28 in his commentary. He begins a new adhikaraṇa here, concerned with an entirely different topic, viz. the identity between the Lord and His attributes (four sūtras). Hence the sūtra: "But on account of the designation of both, (the Lord is both bliss and blissful and so on), like the serpent and the coil". That is, the Lord is essentially intelligence and bliss, yet possesses these as His attributes, just as the serpent is nothing but the coil, yet possesses it as its attribute.³ SŪTRA 28 "OR LIKE LIGHT AND (ITS) SUBSTRATUM, ON ACCOUNT OF BEING LIGHT" Vedānta-pārijāta-saurabha There is such a relation (of difference-non-difference) between the individual soul and the Highest Person as well,—on account of the designation of both,—as between light and its substratum. Hence, it is not to be supposed that there is an absolute non-difference (between the two) on the ground of the aphorism: "Hence with the infinite" (Br. Sū. 3.2.26),—this is the sense. ¹ Ś.B. 3.2.27, p. 743; Bh. B. 3.2.28 (written as 3.2.27), p. 170. ² Śrī. B. 3.2.26, pp 245-246, Part 2; Śk. B. 3.2.26, pp. 258-259, Part 9. ³ G B. 3 2.28, p. 85, Chap. 3.