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

660 VEDĀNTA-KAUSTUBHA [SŪ. 3. 3. 37. ADH. 16.] “For he alone,” i.e. the Highest Divinity alone, denoted by the term ‘existent’ and referred to in the passages: “That divinity thought” (Chānd 6 3.2), “Light (merges) in the Highest Divinity” (Chānd. 6.8.6), is repeated in the versions: ‘“Just as, my dear, the bees prepare the honey”’ (Chānd. 6 9.1) and so on. The very same (attributes of being) “the true” and so on, mentioned in the first version: ‘“All this has that for its soul, that is true”’ (Chānd. 6.8.7), are inserted in all the other versions. Hence in the Sad-vidyā, the object to be worshipped is the same indeed. Thus it is established that in both the cases the questions and the answers are concerned with the same vidyā. Here ends the section entitled “Being within” (16). COMPARISON Śaṃkara and Bhāskara This is sūtra 38 in Śaṃkara’s commentary. They take this sūtra too as constituting an adhikaraṇa by itself, concerned with the question whether the two Sad-vidyās (in Bṛh. 5.4 and Bṛh. 5.5) constitute the same vidyā or two different vidyās. The answer is that they are the same vidyā. They read “sā” (meaning vidyā) instead of “sa” (meaning the Lord). Hence the sūtra: “For that (viz. the same Sad-vidyā) alone (is recorded by the two texts), (hence the attributes of) truth and so on (are to be comprehended in one act of meditation)”.¹ Śrīkaṇṭha He takes this sūtra as constituting an adhikaraṇa by itself. Interpretation same. Baladeva This is sūtra 39 in his commentary. He takes this sūtra as constituting an adhikaraṇa by itself, concerned with proving that the attributes of the Lord are not unreal. Like Śaṃkara and Bhās- kara, he reads “sā” (meaning the parā-śakti of the Lord). Hence the sūtra: “She (viz. the parā-śakti of the Lord) alone is truth and the rest”. That is, the attributes of the Lord like truth, omniscience ¹ Ś.B. 3.3.38, pp. 817–819; Bh. B. 3.3.37 (written as 3.3.38), p. 190.