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

46 VEDĀNTA-KAUSTUBHA [SŪ. 1. 1. 7.
ADH. 5.]
denotes equally a sacrifice ¹ and fire; hence, no inconsistency is in-
volved here,—the reverend Bādarāyaṇa replies here:
The non-sentient pradhāna is not the object denoted by the term
'self'. Why? "Because salvation is taught of one who relies on
Him" i. e. of one who has reliance (or devotion), otherwise called
'meditation', with regard to Him, i.e with regard to one who is
denoted by the terms 'existent' and the rest, who is a perceiver and
who is the creator of fire, water and food ² Thus, after having
taught an investigation, by one who is desirous of salvation, into the
effect as consisting of the Cause (viz Brahman) in essence, in the text:
'Thou art that' (Chānd. 6.8 7, 6.9.8; 6.10.3; 6 11.3; 6 12.3; 6.13.3; 6.14.3;
6.15.3, 6 16.3), Scripture goes on to teach salvation, characterized
by the attainment of the nature of Brahman, in the text: 'For him
there is delay, so long as I am not freed, then I shall attain (Brahman)'
(Chānd. 6 14.2). (The meaning of this text is:) So long as a person,
who desires for salvation, is not freed from his body and is impeded,
being compelled to undergo the fruits of works which have already
begun to produce results, there is delay for him; but when the fruits
of works will be fully enjoyed, he will attain the nature of Brahman
at once, owing to the absence of impediments. The use of the first
person in both the cases, viz. 'I shall be free', and 'I shall attain'
should be known to be implying the third person in accordance with
Vedic use.
If in the text 'He is the Self' (Chānd. 6.8.7, etc.), the term 'self'
is to refer to pradhāna, then in the text 'Thou art that' (Chānd.
6.8.7, etc.), the very same thing must be referred to by the term 'that'.
Hence the text: 'Thou art that' would mean: 'Thou hast pradhāna
for thy soul', whereby a great mishap would take place, since through
the meditation: 'I have the non-sentient as my soul', one would be
obstructed from salvation for ever. In the present case, on the other
hand, Brahman, having the stated characteristics, is denoted by the
term 'that'; and the meaning of the term 'thou' is the individual soul,
His part, otherwise called His power, and possessed of the stated
marks. Here, between the part and the whole, there is a relation of
difference and non-difference,—well-known everywhere in ordinary
life and in the Veda,—as between the attribute and its substratum.
¹ Viz. Jyotiṣṭoma.
² This explains the compound: 'tan-niṣṭhasya'