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

[sū. 1. 2. 22.
ADH. 6.]    VEDĀNTA-PĀRIJĀTA-SAURABHA    127
COMPARISON
Rāmānuja and Śrīkaṇṭha
Reading different, viz. omits 'śārīraśca' in the beginning,
interpretation same.¹
Thus, according to Nimbārka, Śaṁkara, Bhāskara and Bala-
deva:—
'Na ca smārtam atad-dharmābhilāpāt ' (One sūtra )
'Śārīraścobhaye'pi hi bhedenainam adhīyate ' (One sūtra.)
According to Rāmānuja and Śrīkaṇṭha :—
'Na ca smārtam atad-dharmābhilāpāt śārīraś ca.' (One sūtra )
'Ubhaye'pi hi bhedenainam adhīyate.' (One sūtra )
Adhikaraṇa 6 · The section entitled ‘ I n v i s i b i -
l i t y ’ (Sūtras 22–24)
SŪTRA 22
“ THAT WHICH POSSESSES THE QUALITIES OF INVISIBILITY AND
SO ON (IS BRAHMAN), ON ACCOUNT OF THE MENTION OF (HIS)
QUALITIES.”
Vedānta-pārijāta-saurabha
That which is mentioned by the Ātharvaṇikas in the text:
'Invisible' (Muṇḍ. 1.1.6 ²) and so on, as 'possessed of the qualities
of invisibility and the rest', is the Highest Self alone. Why? “On
account of the mention” of His “qualities” in the passage 'He who is
omniscient' (Muṇḍ. 1.1.9 ³), etc.
Vedānta-kaustubha
In the preceding section, pradhāna was set aside on the ground
of qualities like 'being a seer' and the like which belong to a sentient
being only. Now, by showing that the text: 'Now, the higher is
that whereby that Imperishable' (Muṇḍ 1.1.5), and so on refers to
Brahman, the author is disposing of the objection, viz Let pradhāna
¹ Śrī. B. 1.2.22, p. 260, Part I.
ŚK. B 1.2 22, p. 374, Part 1.
² Ś, R, Bh, ŚK, B.        ³ Op. cit.