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

[sū. 3. 3. 35. ADH. 16.] VEDĀNTA-KAUSTUBHA 655 view to demonstrating particular attributes in particular cases of one and the same object to be known,—so is the case here. COMPARISON Śaṃkara He breaks the sūtra into two separate sūtras thus: “Antarā bhūta-grāma-vat svātmanaḥ” (sūtra 35). “Anyathā bhedānupapattir iti cen nopadeśāntara-vat” (sūtra 36). Import and the conclusion reached are the same, only the literal interpretation different. Thus, while according to Nimbārka the whole portion “Antarā—bhedānupapatti” constitutes the prima facie view, according to Śaṃkara, the portion “Antarā—svātmanaḥ” does not state the prima facie view, but the view of the author, while the portion “Anyathā bhedānupapattir” alone states the prima facie view. Thus he interprets the portion: “Antarā—svātmanaḥ” (sūtra 35 in his commentary) as follows.—“(Both the texts speak) of one’s own self (viz. the Lord) (to be) within all, (hence these two selves must be identical, otherwise the inner soul must become relative) as in the case (of the body composed of the) group of elements”. That is, both the Bṛhadāraṇyaka passages speak of a self which is within all. Now if these two selves be different, we have to say that there are two selves within all. But in that case neither can be said to be the inner being absolutely, but only relatively, just as none of the five elements which constitute the body can be said to be within another—i.e. water within the earth and so on—absolutely or solely, but only relatively so. Hence to avoid this conclusion we must hold that the two selves are identical, i.e. the two passages refer to the same vidyā. Śaṃkara gives an alternative explanation of the phrase: “bhūta- grāma-vat”, viz. “as (another scriptural passage, viz. Śvet. 6.11 declares the one self to be within all) the group of (beings)”. Hence here also, there must be only one self within all. This proves the identity of the two selves and the consequent identity of vidyās.¹ Sūtra 36.—Like Nimbārka’s interpretation.

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¹ Ś.B. 3.3.35, pp. 814-815.