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

[sū. 3. 2. 25.
ADH. 6.] VEDĀNTA-KAUSTUBHA 547
Baladeva
He takes this sūtra too as forming an adhikarana by itself
Interpretation same.
SŪTRA 25
"AND AS IN THE CASE OF LIGHT AND THE REST, (THERE IS) NON-
DIFFERENCE (I.E THE CASE OF BRAHMAN IS SIMILAR TO THE CASE
OF LIGHT AND THE REST), AND (BRAHMAN'S) MANIFESTATION
(TAKES PLACE) THROUGH REPETITION WITH REGARD TO ACT (I.E.
THE MEANS)."
Vedānta-pārijāta-saurabha
Just as there is manifestation of the sun, fire and the like through
the repetition of the means resorted to by those who long for them, so
there is "non-difference" in the case of Brahman too, i.e. there is
"manifestation" of Brahman.¹ The sense is that the direct vision
of Brahman results from the incessant repetition of the sādhanas or
the means consisting in perfect meditation.
Vedānta-kaustubha
To the objection, viz. To say that Brahman becomes manifest
in perfect meditation only does not stand to reason ; for why should
not everyone equally see Brahman who is the soul of all and all-
pervading ?—the author replies :
The light of the sun is within the reach of all, yet the sun mani-
fests itself "through the repetition with regard to act", i.e. through
the repeated mutterings of sacred formulæ and so on by Kunti,
Yudhiṣṭhira and the like; the fire is within the reach of all, yet it
manifests itself "through the repetition with regard to act", i.e. through
the repeated churning and the like by the twice-born; and gold is
available only "through the repetition with regard to act", i.e. through
repeated searching and so on. The case of Brahman too is "non-
different" or similar. That is, Brahman, though available by all,
manifests Himself to those alone who are desirous of salvation and
meditate on Him incessantly.
1 The last portion of the sentence: "Brahma-prakāśo bhavati" is omitted
by C.S.S. ed., p. 55.