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

524 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 2. 12.
ADH 5.]
and nirviśeṣa) (are possible) on the part of the Highest, for everywhere
(Scripture declares it to be nirviśeṣa)” That is, in Scripture two
classes of texts are found, one designating Brahman as possessed of
difference, the other designating Brahman as devoid of difference
This gives rise to a doubt, viz. whether Brahman is both saviśeṣa
and nirviśeṣa The answer is that one and the same thing cannot
have two different natures Hence Brahman cannot be saviśeṣa
even through the limiting adjuncts which do not change its real
nature, but only conceals it for the time being.¹
Bhāskara
Interpretation absolutely different, viz “Not even on account
of place (viz the world and the rest), two-fold characteristics (viz.
sākāra and nirākāra) (are possible) on the part of the Highest, because
everywhere (Scripture declares Him to be nirākāra)”. That is,
although Brahman has two forms—causal or nirākāra and effected or
sākāra,—yet He is to be meditated on in His Nirākāra aspect only,
which is His real form and which He never loses even when He comes
to have a connection with the world and the rest.²
Baladeva
Interpretation absolutely different, viz. “Not even on account
of place (i.e. by the mere fact of His being in two places), two-fold
characteristics (i e. changes of nature) (are possible) on the part of
the Highest, because everywhere (He is present simultaneously)”
That is, though the Lord manifests himself in various places, yet
by reason of His mysterious power, He Himself undergoes no change.³
SŪTRA 12
“IF IT BE OBJECTED: ON ACCOUNT OF DIFFERENCE, (WE REPLY )
NO, ON ACCOUNT OF THE STATEMENT OF WHAT IS NOT THAT IN
EACH CASE ”
Vedānta-pārijāta-saurabha
If it be objected· Because of its connection with the body, the
imperfections arising from the difference of states, do indeed pertain
¹ Ś.B. 3.2.11, p 724, lines 8–17. ² Bh. B. 3.2.11, pp. 164-165
³ G.B. pp. 54-55, Chap. 3.