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

[sū. 1. 4. 22.
256 VEDĀNTA-KAUSTUBHA ADH 6.]
and so on,—in the individual soul as the controller, in the beginning
and in what follows, by a term denoting the object to be controlled
the controller is understood—so thinks Kāśakrtsna.
Vedānta-kaustubha
"On account of the abiding" of the Supreme Soul in the individual
soul,—an object to be controlled by Him,—as its soul, in accordance
with the texts: 'He who abiding in the soul is other than the soul,
whom the soul does not know, of whom the soul is the body, who rules
the soul within, he is your soul, the inner controller, immortal' (Śat
Br. 14.6.7, 30 ¹), 'Entered within, the ruler of men, the soul of all'
(Tait. Ār. 3.11 2), by a term denoting the individual soul, the
Supreme Soul is denoted,—so thinks the teacher Kāśakrtsna, a knower
of the object controlled, as well as of the controller
Thus, by means of the views of the three sages, the nature of
difference and non-difference has been incidentally shown by his
Holiness. And with a view to removing the contradiction among the
scriptural texts by his own theory, he will clearly prove the natural
relation of difference-non-difference between the individual soul
and Brahman in the aphorisms 'A part, on account of the designation
of variety' (Br Sū. 2.3.42) and so on.
Here, the word 'soul' in the beginning refers to the Supreme Soul
alone The worship of that very Supreme Soul is designated as a
means to salvation in the passage " 'O, the soul, verily" ' (Brh. 2 4.5,
4 5 6) and so on. The text 'Having arisen from these beings, one
vanishes into them alone' (Bṛh. 24 12, 4.5.13), indicates trans-
migratory existence pertaining to one who is averse to the Supreme
Soul, and the text: 'There is no consciousness after death' (Brh
2.4.12; 4.5.13) indicates salvation pertaining to His worshipper.
Hence, it is established that the texts of the Maitreyī-brāhmaṇa all
agree in referring to Brahman, different and non-different from the
sentient and the non-sentient, the cause of all, to be approached by
the freed and the controller of all
Here ends the section entitled 'The connection of texts' (6)
1 P. 1074, line 18.