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

[SŪ. 2. 2. 36.
ADH. 6.] VEDĀNTA-KAUSTUBHA 375
hence) the doctrine (that the soul is of the) size of the body is set
aside.
Vedānta-kaustubha
The size as well as the real nature (which the soul attains) during
its state of salvation, after the destruction of the final body, are
eternal. At that time there is no assumption of a subtle or gross
body (by the soul), so there is no contraction or expansion of it. Thus,
“on account of the permanency of the final” size, as well as of the real
nature (of the soul), the permanency of both the initial and intervening
(sizes) too is meant by the Arhatas; and hence there must be “non-
distinction” everywhere,—this is the sense. In short, the soul must
have a permanent and constant size in a gross body as well as in a
subtle body, in its state of bondage as well as in its state of release;
and the doctrine that it is of the size of the body must be but a childish
prattle Hence, it is established that our conclusion is not contradicted
by the view of the naked (i.e. the Jainas), based on error.
Here ends the section entitled “Impossible in one” (6).
COMPARISON
Baladeva
Interpretation different, viz. “On account of the non-distinction
of the final state, (viz. salvation) (from the mundane state), both
being permanent”. That is, on the Jaina view, there is no difference
between the state of release and the mundane state, because the
former is, according to them, a constant progress upward, or remaining
in the alokākāśa. Now, motion, whether in the world or upward is
always mundane; and no one can possibly feel any pleasure in the
state of constant motion, or in standing still in a place without any
support. Hence there is no difference between release and bondage
on this view ¹
¹ G.B. 2.2.36, pp. 145-146, Chap. 2.