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

[sū. 3. 3. 39. ADH. 17.] VEDĀNTA-KAUSTUBHA 665 (Chānd. 8.1.5), “Those who go, having found here the soul and the true desires, come to have free movement in all the worlds” (Chānd. 8 1.6), “The controller of all, the ruler of all” (Bṛh. 4.4 22; 5.6.1), “He is the Lord of all, he is the ruler of all beings, he is the protector of all beings” (Bṛh. 4.4 22), “He is the separating dam for keeping these worlds apart” (Bṛh. 4.4.22) and so on. On the contrary, they are to be inserted, there being no authority for their denial. The scriptural text: “There is no plurality here” (Bṛh. 4.4.19; Kaṭha 4.11) states, on the other hand, that in Brahman, who is the cause of the world, who is different and non-different from the sentient and the non-sentient and who has the stated marks, there is no ‘plurality’, i.e. there are no objects which, not having their existence and activity dependent on Him are dependent on one another only Since everything has Brahman for its essence, ‘he who perceives here apparent plurality’, not having Brahman for his essence, ‘gets death after death’. He is to be ‘looked upon as a unity alone’, since all things have Brahman for their essence, and since there is nothing which does not have Brahman for its essence. This is what the text designates, but it does not prove that the real attributes of Brahman are to be denied. COMPARISON Śaṁkara and Bhāskara This is sūtra 40 in Śaṁkara’s commentary. They begin a new adhikaraṇa here (two sūtras), concerned with an entirely different topic, viz. whether the Prāṇāgni-hotra or the offering of the first food to the vital-breaths, enjoined in the Chāndogya (Chānd. 5.19.1), is to be omitted when eating itself is omitted or not. This sūtra states the prima facie view, viz. that there is no omission of the offering to the vital-breath even when there is the omission of eating, but it has to be performed by means of water in place of food, since the Jābāla version of the same vidyā (viz. Vaiśvānara-vidyā) shows great respect for this ceremony of Prāṇāgni-hotra. Śrīkaṇṭha He takes it to be an adhikaraṇa by itself, and interprets it in a sectarian way. The question is whether the form of the Lord as having a blue neck (Nīla-kaṇṭha), having Umā by His side and having attributes like true desires and so on is something to be negated