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

[sū. 3. 2. 26
ADH. 6.] VEDĀNTA-KAUSTUBHA 551
Brahmā, then the wise man, having discarded merit and demerit,
attains the highest equality” (Muṇḍ. 3.1.1 3).
COMPARISON
Śaṃkara and Bhāskara
This is sūtra 27 in Bhāskara’s commentary Interpretation
different, viz “Hence (i.e because the distinction between Brahman
and the individual soul is due to nescience, while the absolute oneness
of Brahman is the ultimate truth), (the individual soul can get rid
of nescience and become one) with the Infinite (i.e. Brahman), for this
(is) the indication”.¹
Rāmānuja
This is sūtra 25 in his commentary. Interpretation different,
viz. “Hence (i.e on account of the above reasons), (it is proved that
Brahman is qualified) by infinite (auspicious qualities), for thus (i.e.
this being so), the mark (i.e. the two-fold characteristics of Brahman)
(is established)”.² According to Rāmānuja, the section about the
two-fold characteristics of Brahman ends here, while according to
Nimbārka, as we have seen, it ends with sūtra 21.
Śrīkaṇṭha
This is sūtra 25 in his commentary. Interpretation different,—
very similar to that of Rāmānuja: “Hence (i.e. because the devotees
of Brahman, who have attained similarity with Him, are endowed
with knowledge, bliss, supreme lordship and the like), (it is proved
that Brahman has connection) with infinite (auspicious qualities) for
thus (i.e this being so), the mark (i.e. two-fold characteristics of
Brahman) (is established) ”.³
Baladeva
This is sūtra 27 in his commentary. Interpretation different,
viz. “Hence (the direct vision of the Lord is possible) through (the
grace of) the Infinite (viz. Brahman) for thus (is) the indication”.

¹ Ś.B. 3.2.26, p. 743; Bh. B. 3.2.27 (written as 3.2.26), p. 170.
² Śrī B. 3.2.25, p. 238, Part 2.
³ Śk. B. 3.2.25, p. 258, Part 9.