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

[sū. 3 3. 17.
ADH. 4 ] VEDĀNTA-KAUSTUBHA 605
too, the term ‘self’ refers to the not-self simply because those not-

• selves are viewed as the Supreme Self.
  Vedānta-kaustubha
  If it be objected that as in the previous cases, e.g. in the text.
  “Another internal self is that which consists of the vital-breath”
  (Tait. 2 2) and so on, the term ‘self’ refers to the not-self, so in the
  text: ‘Another internal self is that which consists of bliss” (Tait. 2 5)
  the Highest Self is not referred to by the term ‘self’,—
  (We reply:) “There may be” indeed the apprehension of the
  Highest Self by the term ‘self’. Why? “On account of ascertain-
  ment.” That is, we have, first, in mind the idea of the Highest Self,
  mentioned previously in the passage: “From him, verily, the ether
  arose” (Tait. 2.1); then, with a view to determining His nature and
  attributes, the term ‘self’ is made to refer to the selves consisting of
  food and so on, simply because they are viewed as the Highest Self 1
  Hence it is established that attributes like bliss and the rest alone are
  to be combined for the sake of determining the real nature of the
  substratum of attributes (viz. Brahman), and not those of having joy
  for the head and the like which are not His (essential) attributes.
  Here ends the section entitled “Bliss” (4).
  COMPARISON
  Śaṁkara and Bhāskara
  Here they conclude the discussion about the above Aitareya-
  āraṇyaka text. “If it be objected that on account of the connected
  meaning (of the passage as a whole, i.e. because of the reference to
  the creation of the world and so on, Hiraṇyagarbha is here denoted
  by the term ‘self’), (we reply:) there may be (the understanding of
  Brahman here) on account of ascertainment (viz. that the self is said
  to be the one).” 2
  1 I.e. right from the beginning of the section we get the idea that the
  Highest Self is the topic of discussion, and hence the subsequent references to
  the not-self in the chapter are made with the Highest Self in mind.
  2 Ś.B. 3.3.17, pp. 777-778, Bh B. 3.3.17, pp. 180-181. For Śaṁkara’s
  alternative explanation of these two sūtras, vide Ś.B. 3.3.17, pp. 338 ff.