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

[SŪ. 2. 3 31.
ADH. 9.] VEDĀNTA-KAUSTUBHA 425
consciousness. “Otherwise,” i.e on any view other than our view,
viz. that the soul is possessed of the essential attributes of being a
knower, knowledge by nature and atomic in size, i.e. on the doctrine
that the soul is consciousness merely and all-pervading, there must be
the “consequence of eternal perception and non-perception” On
account of the all-pervading soul being ever unenveloped, there will be
perception; on account of the existence of mundane existence, non-
perception. In this way, there will result simultaneous bondage and
release, “or a restriction with regard to the one or the other”. On
our view, on the other hand, the individual soul being of the size of
an atom, going and returning, being enveloped and being unenveloped,
the object to be approached and the one approaching, are all possible,
and hence the respective difference between bondage and release,
too, is possible. But on your view, there will result one or the other
only of bondage and release, having the stated marks There must be
eternal bondage alone on the part of the soul which is consciousness
merely and immobile, or there must be salvation alone,—such a
restriction will result. Hence, it is established that the individual
soul is possessed of the attribute of being a knower, is knowledge by
nature and atomic in size.
Here ends the section entitled “Departure” (9).
COMPARISON
Śaṁkara and Bhāskara
This is sutra 32 in their commentaries. Interpretation different
as before. They adduce here an argument for the existence of buddhi,
being connected with which the all-pervading soul becomes atomic.
Thus: (The existence of buddhi must be admitted) otherwise there will
be the consequence of eternal perception and non-perception . . .¹
¹ Ś.B. 2.3.32, p. 622, Bh. B. 2.3.32, p. 138.