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

[SŪ 3. 2 25.
548 VEDĀNTA-KAUSTUBHA ADH. 6.]
COMPARISON
Śaṃkara
Interpretation absolutely different, viz. “And as in the case of
light and the rest, there is non-difference (between Brahman and the
individual soul), and the light (viz. Brahman) (appears manifold)
in work (i e. through its connection with the limiting adjuncts), on
account of repetition (i.e. the repeated declaration of Scripture)”.
That is, in the preceding sūtra it has been pointed out that Brahman
manifests itself in profound meditation This seems to suggest that
there is a difference between Brahman, the object worshipped, and
the individual soul, the worshipper. This sūtra controverts the sug-
gestion by pointing out that just as the rays of the sun appear crooked,
straight and so on in accordance with the shape and position of the
fingers and the like through which they are passing, but the real sun
remains what it is, so Brahman appears dual through the limiting
adjunct of meditation and so on, but is really one and without a second.
That is, for the purpose of meditation, a distinction is made between
Brahman and the individual soul, but there is no real difference between
them.¹
Rāmānuja
This is sūtra 24 in his commentary.
Interpretation different. Here he continues the problem, viz.
What is exactly denied by the text: “Not so, not so” (Bṛh. 2.3.6).
The sūtra means, according to him: “Like light (i.e. knowledge) and
so on, there is non-difference, (i.e. just as knowledge, bliss and the
like constitute the very nature of Brahman, so do His corporeal and
incorporeal forms), and (just as) light (i.e knowledge) (and bliss and
the like are known to be constituting the very nature of Brahman)
from the repetition with regard to act, (i.e. from the repeated practice
of devout meditation), (so are His corporeal and incorporeal forms)”.
That is, Vāmadeva and others, who obtained a direct vision of the Lord,
perceived Him as knowledge and bliss and so on, just as they perceived
Him also as possessed of the corporeal and incorporeal forms. And, just
as Vāmadeva and others perceived Him as knowledge and bliss and so
on through the repeated practice of meditation, so they perceived Him
¹ Ś.B. 3.2.25, p. 742.