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

[sū. 3. 3. 38.
ADH. 17.] VEDĀNTA-KAUSTUBHA 663
designation of Brahman, the object to be meditated on, as a bridge; ¹
and of the connection with the fruit, viz. the attainment of Brahman,
mentioned in the passages "Having attained the form of highest
light, he is completed in his own form" (Chānd 8 4 4), "He becomes
the fearless Brahman" (Chānd 4.4.25)
COMPARISON
Śaṃkara
This is sūtra 39 in his commentary. He takes it as forming an
adhikarana by itself. He begins by explaining the sūtra exactly
like Nimbārka, viz. that there is identity of the vidyās here and hence
the attributes are to be mutually combined. But in conclusion he
adds that there is, however, a difference between the two passages,
viz. that the Chāndogya text refers to the qualified Brahman, the
Bṛhadāraṇyaka text to the highest Brahman.²
Śrīkaṇṭha
He reads: "Kāmādayas tatra tatra". Interpretation same,
only while Nimbārka speaks of only two Upanisads, he speaks of three,
viz. Chāndogya, Bṛhadāraṇyaka and Māhā-nārāyaṇa (Mahānār.
10.7), and points out that all these three passages refer to the same
vidyā.³ He takes it as forming an adhikarana by itself.
Baladeva
This is sūtra 40 in his commentary. He begins a new adhikarana
here (two sūtras) concerned with Śrī, the eternal consort of the Lord.
According to him, the words 'sā eva' are to be supplied here from the
preceding sūtra. Hence the sūtra: "She (viz. the parā-śakti of the
Lord) alone (is Śrī), (who creates all) objects of desire and so on else-
where (i.e. in the material world) and here (i.e. in the city of the Lord
or Saṃvyoma), (for the Lord) since (she is) all-pervading ("āya"),

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¹ Vide Chānd. 8.4.1; Bṛh. 4.4.22.
² Ś.B. 3.3.38, p. 820, "Ayaṃ tu atra vidyate viśeṣaḥ, saguṇā hi Brahma-
vidyā Chāndogye Upadiśyate, . . . Vājasaneyake tu nirguṇam eva paraṃ Brah-
mopadiśyamānaṃ dṛśyate".
³ ŚK. 3.3.38, p. 350, Parts 10 and 11.