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

[SŪ. 3. 2. 30.
558 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6.]
discussion of the relation between the sentient and Brahman, i. e. an
attribute-substance relation. That is, just as it has been shown that
the individual soul is a part and an attribute of Brahman and as such
different from Him, so exactly is matter too ¹
Baladeva
This is sūtra 30 in his commentary He continues the topic of
the identity between the Lord and His attributes, illustrating it by
a third example, viz. Brahman is both bliss and blissful, knowledge
and knower and so on, just as the one, indivisible time is said to be
prior and posterior. Baladeva points out that of these three illus-
trations, viz. the serpent and its coil, the sun and its rays, and time,
each of succeeding one is meant for finer and subtler intellect.²
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SŪTRA 30
"AND ON ACCOUNT OF NEGATION."
Vedānta-pārijāta-saurabha
"And on account of the negation," viz. "He is not smeared with
the misery of the world" (Kaṭha 5.1), Brahman, the topic of dis-
cussion, does not possess any imperfections.
Vedānta-kaustubha
Moreover, although Brahman, as abiding within all, and being
the cause of all, has everything as His form, yet He has no connection
with imperfections, "also on account of the negation" of imperfec-
tions, celebrated in Scripture thus: "Just as the sun, the eye of the
whole world, is not smeared with the external faults of the eyes, so
the one inner soul of all beings is not smeared with the misery of the
world, being external (to it)" (Kaṭha 5.11). "Just as the one air,
entered in the world, corresponds in form to every form, so the
one inner soul of all beings corresponds in form to every form,
and is (yet) external (to it)" (Kaṭha 5.10) and so on. Hence
it is established that Brahman, having everything as His form, is

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¹ Śrī. B. 3 2.28, pp. 246-247, Part 2; Śk. B. 3.2 28, p. 259, Part 9.
² Not quoted by others.