गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

tapasā brahma vijijñāsasva tapo brahma
"By performing austerities strive to understand Brahman, for austerities are
Brahman."
In this passage the word Brahman is used in two ways. Used to describe the
object of knowledge attained by performing austerities, Brahman is used in its
literal sense. Then, equated with austerities, it is used figuratively to mean, "the
way to know Brahman". In the same way the word "sambhūta" in the previously
discussed passage can be use literally and figuratively simultaneously. In this way
the fact that the passage of the Chāndogya Upaniṣad makes no mention of it
refutes the description in other Upaniṣads that ether was created.
The author of the sūtras refutes this idea in the following words.
Sūtra 5
pratijñāhānir avyatirekāc cabdebhyaḥ
pratijñā—statement of intent; ahāniḥ—non-abandonment; avyatirekāt—
because of non-difference; śabdebhyaḥ—from the statements of scripture.
It is affirmed because it is not different and because of the statements of
scripture.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The Chāndogya Upaniṣad (6.1.3) affirms:
yenāśrutaṁ śrutaṁ bhavati
"Now I will teach how to hear what cannot be heard."
In these words the intention to teach about Brahman is expressed. If this
intention is not broken, then all that follows must be about Brahman and it must
be affirmed that nothing is different from Brahman. The idea that something is
different from Brahman is to be rejected. If everything is not-different from
Brahman, then Brahman is clearly the ingredient of which everything is made.
Thus, simply by knowing Brahman one knows everything. If this is accepted then