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

[sū. 1. 1. 7.
ADH. 5 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 45
Supreme Self and bearing a different sense, will involve a contradiction,
it being impossible for the term 'self' denotative of the Supreme Lord,
to refer to pradhāna Hence, to say that the perception is even meta-
phorical is unreasonable. And owing to the entering of the Deity
(into them), (the perception) on the part of water and light is not
metaphorical ¹—this is the sum and substance.
COMPARISON
Baladeva
Reading same, interpretation different, viz.—'If it be said (that
the creator of the world is) the gauṇa (or the Saguṇa Brahman,
connected with the guṇas of prakṛti, possessing the sattva guṇa as his
vesture), (then we reply,) No, on account of the term "self"'. That is,
the term 'self' has been used in Scripture in connection with the
creator of the world, and this term can be applied only to the infinite
Nirguṇa Brahman, unconnected with the guṇas of prakṛti.²
SŪTRA 7
"(PRADHĀNA CANNOT BE MEANT BY THE TERM 'SELF',) BECAUSE
SALVATION IS TAUGHT OF ONE WHO RELIES UPON THAT."
Vedānta-pārijāta-saurabha
As salvation, characterized by the attainment of His (i.e. Brah-
man's) nature, is taught of a knower, who relies on the cause, the
meaning of the terms 'existent', 'perceiver', 'self' and the rest,—
so pradhāna cannot be denoted by the terms 'existent' and 'self'.
Vedānta-kaustubha
To the objection, viz in that case, let the term 'self' stand equally
for the sentient and the non-sentient, like the term 'light' ³ which
¹ That is, it is not water or fire that really perceives, but the Lord who has
entered into them, as mentioned in the passage: 'That Divinity thought:—
"Come, let me enter these three divinities" (i.e, fire, water and food)' and so
on. (Chānd. 6.3 2 )
² G B. 1.1.6 (p. 48, Chap. 1.).
³ Jyotis.