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

[sū. 3. 2. 16.
ADH. 5.] VEDĀNTA-KAUSTUBHA 533
mutually non-contradictory, are literally true and authoritative,—
this is the implied meaning.
COMPARISON
Śaṁkara and Bhāskara
Interpretation different as before, viz. “And (Scripture declares
that only, (viz. that Brahman is pure, non-differentiated conscious-
ness)”.¹
Rāmānuja and Śrīkaṇṭha
Interpretation different, viz. “And (texts like ‘Brahman is
truth, knowledge and infinite’) declare that only”, viz. only that
Brahman is self-manifesting, but does not deny that Brahman has
other qualities, such as, being capable of realizing all His wishes at once
and so on, known from other texts This sūtra and the next answer,
according to them, the prima facie view, viz. that texts like “Brahman
is truth, knowledge and infinite” (Tait. 2 1) only designate Brahman
as devoid of all differences and self-manifesting by nature; while,
on the other hand, texts like: “Not so, not so” (Bṛh. 2.3.6) prove
the qualities of Brahman, such as Omniscience and so on, to be false
Hence Brahman cannot be said to be possessed of two-fold character-
istics, viz having all auspicious qualities and beng free from all
defects whatsoever ²
Baladeva
He continues the same topic about the body of the Lord, viz.
“And (Scripture) declares that only, (viz. that the body of the Lord
is the Lord himself)”. That is, it must not be thought, on the
ground of the previous aphorism, that Brahman has no actual form,
but is conceived to have a form for the sake of meditation only, for
Scripture declares that the Lord does possess a form and that this
form is not different from Him, but the very essence of His self ³

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¹ Ś B. 3.2.16, p. 727; Bh B 3.2.17, p. 166.
² Śrī B 3 2.16, p. 232, Part 2, ŚK B. 3.2.16, pp. 247-248, Part 9.
³ G.B 3.2.16, p. 429, Chap 3. “Atra dehād bhinno dehit-y-evam
bhideśvara-vastuni nāsti, kimtu deha eva dehīti labdham.”