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

424 VEDĀNTA-KAUSTUBHA [SŪ. 2. 3. 31.
ADH. 9.]
Vedānta-kaustubha
To the objection, viz. if knowledge, the attribute of the soul,
be eternal, then why should there be no perception of it during the
states of deep sleep and the rest?—(the author) replies.
The term "but" implies emphasis. Knowledge, the attribute
of the soul, does last as long as the soul itself does. Why? "On
account of the appropriateness of the manifestation of that which is
existent." That is, the attribute of knowledge, which is "existent
indced", i.e. is present indeed, in a non-manifest form during the states
of deep sleep and the rest is manifested during the waking state,—
just as in youth there is the manifestation of "virility and so on"
which are existent indeed during childhood. By the phrase "and so
on" the natural qualities of magnanimity, good conduct and the like
are to be understood.
COMPARISON
Śaṁkara and Bhāskara
This is sūtra 31 in their commentaries. Interpretation different,
they continue the same theme—viz. the soul's connection with buddhi
exists potentially in the state of deep sleep, etc. and is manifested in
the state of waking.¹
SŪTRA 31
"OTHERWISE THERE (WILL BE) THE CONSEQUENCE OF ETERNAL
PERCEPTION AND NON-PERCEPTION, OR A RESTRICTION WITH
REGARD TO THE ONE OR THE OTHER."
Vedānta-pārijāta-saurabha
On the doctrine of an all-pervasive soul, the perception and the
non-perception, the bondage and the release of the soul must all
become eternal. The soul will be either eternally fettored or eternally
free,—thus there must be "a restriction with regard to the one or the
other".
Vedānta-kaustubha
This aphorism is meant for indicating the defects in the view
of those who maintain the all-pervasiveness of the soul which is
1 Ś.B. 2.3.31, p. 621; Bh. B. 2.3.31, p. 138.