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

[Sū. 3. 3. 38.
662 VEDĀNTA-KAUSTUBHA ADH. 17.]
Having designated the Highest Self by the term 'ether' in the
passage: "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 for" (Chānd 8.1 1), the Chandogas go on to men-
tion His special characteristics by means of eight attributes, thus:
"This soul is free from sins, without old age, without death, without
grief, without hunger, without thirst, having true desires, having true
resolves" ((Chānd. 8 1.5).
Having stated: "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" (Bṛh. 4.4 22), the Vājasaneyins too go
on to mention His special characteristics by means of the attributes of
being a controller and so on, thus: "The controller of all, the ruler of
all" (Bṛh. 4.4.22).
Here the doubt is, viz. whether the vidyās of the Chandogas
and the Vājasaneyins are different, or whether they are identical.
On the suggestion, viz In the one case, the object to be meditated
on is the Highest Self, denoted by the term 'ether' and possessed of
the attributes of freedom from sins and so on; while in the other
case, the object to be meditated on is one who abides within a special
kind of ether and is possessed of the attributes of being a controller
and so on. This being so, owing to the difference of forms, there
results difference of the objects to be known, and hence the vidyās
differ,—
We reply: The vidyās are identical, owing to the non-difference
of forms. So says (the author): "Desire and the rest". "Desire
and the rest," i.e. the group of attributes like having true desires
and so on, mentioned in the Chāndogya text. "Free from sins"
(Chānd. 8.1.5) and so on, is to be inserted "elsewhere", i.e. in the
Vājasaneyaka. "And here," i.e. and in the Chāndogya, the group
of attributes like being the controller and so on, mentioned in the
Vājasaneyaka text, is to be inserted. This being so, the form
is not different; that being so, there is identity of the objects to be
meditated on and hence the vidyās are identical.
(The author) states the reasons for this mutual insertion of attri-
butes: "On account of abode and so on", i.e. on account of the non-
difference, in both the cases, of the abode, viz. the heart; ¹ of the
¹ Vide Chānd. 8.1.1; Bṛh. 4 4.22. See the quotations above.