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

[SŪ. 1. 1. 1.
18 VEDĀNTA-KAUSTUBHA ADH. 1.]
for their essence,—this is the view of those who are versed in the Vedas,
and the Trinity of Reals too is established by Scripture and aphorisms'
(D.Ś.7) The following aphorisms may be referred to: 'A part, on
account of the mention of variety, and otherwise, some even read the
status of a fisherman, a knave and so on' (Br. Sū. 2.3.42), 'But on
account of the mention of both, as in the case of a snake and its coil'
(Br. Sū. 3.2.27), 'Or, like the substratum of light, because of being
light' (Br. Sū. 3.2.28) and so on. Detailed explanations may be seen
further on.
Since this aphorism (Br. Sū. 1.1.1), ascertaining the meaning of
Scripture, is of the nature of an introduction, the indispensable factors
(in the study of a particular subject) are also mentioned virtually by
it, with a view to encouraging people with insight to (the study of)
Scripture. These are the person entitled (to the study), the topic,
the relation and the purpose¹ Among those, one who is desirous of
release and possessed of the stated marks² is the person entitled (to
the study of the Vedānta). The topic is the Lord Vāsudeva, the
Highest Person, denoted by the term 'Brahman' and the rest, omnis-
cient, the substratum of natural, inconceivable and infinite attributes
and powers persisting as long as He Himself does, the Controller of
Brahmā, Rudra, Indra, matter, atoms, time, karma, and Nature, who
is absolutely untouched by faults and who is the substratum of a
natural difference—non-difference from the sentient and the non-
sentient. The relation is that between a topic and what treats of the
topic³ The purpose here is salvation, characterized by attaining the
state of the Lord
Here ends the section entitled 'The enquiry' (1).
Comparison of Nimbārka's reading and interpretation with the readings
and interpretations of Śaṁkara, Rāmānuja, Bhāskara, Śrīkaṇṭha
and Baladeva.⁴
Śaṁkara
Interpretation different. According to Nimbārka, the term
"atha" (=then) signifies: 'after the study of the Veda and the Pūrva-
¹ Adhikārin, viṣaya, sambandha, prayojana ² See above, pp. 11–14.
³ See above, p. 9 of the book and footnote 5 there.
⁴ Only the points of differences will be noted.