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

[sū. 3. 3. 38.
ADH. 17.] VEDĀNTA-KAUSTUBHA 661
and so on, are the modifications of the parā-śakti or the svarūpa-śakti
of the Lord. Hence they are real, constituting the essential nature
of the Lord, and not illusory.¹
Adhikarana 17: The section entitled "Desire".
(Sūtras 38–40)
SŪTRA 38
"(THE ATTRIBUTES OF HAVING TRUE) DESIRE AND SO ON (ARE
TO BE INSERTED) ELSEWHERE (I.E. IN THE BṚHADĀRAṆYAKA)
AND THERE (I.E. IN THE CHĀNDOGYA), ON ACCOUNT OF ABODE
AND SO ON."
Vedānta-pārijāta-saurabha
In the Chāndogya, in the text beginning: "Now, that which is
within this city of Brahman is a small lotus-chamber. Small is the
ether within that. What is within that should be searched out"
(Chānd. 8.1.1 ²) and continuing: "This soul is free from sins" (Chānd.
8.1.5 ³), it is declared that the Highest Self, possessed of the attributes
of having true "desire and so on" is the object to be worshipped.
And in the Vājasaneyaka, in the text: "He, verily, is the great, unborn
self, who is this one consisting of knowledge among the vital-breaths,
who lies in the ether within the heart, the controller of all, the Lord
of all" (Bṛh. 4.4.22 ⁴), it is declared that the Highest Self, possessed
of the attributes of being the controller and so on, is the object to
be worshipped. Here the vidyās are identical. Hence the attributes
of having true desires and the rest are to be included in the Vājasa-
neyaka, and those of being the controller and so on in the Chāndogya.
Why? On account of the non-difference of abode and so on.
Vedānta-kaustubha
Now, (the author) points out that when owing to the non-
difference of forms, the vidyās, mentioned in even different treatises,
are not different, how much more it is the case that the vidyās,
demonstrated by two sections of the same treatise, are not different
owing to the non-difference of forms.
¹ G.B. 3.3.39, pp. 177-178, Chap. 3. ² Ś, R, Bh, ŚK.
³ Ś. ⁴ Ś, R, Bh, ŚK.