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

[sū. 3. 3. 39.
ADH. 17.] VEDĀNTA-KAUSTUBHA 665
(Chānd. 8.1.5), “Those who go, having found here the soul and the
true desires, come to have free movement in all the worlds” (Chānd.
8 1.6), “The controller of all, the ruler of all” (Bṛh. 4.4 22; 5.6.1),
“He is the Lord of all, he is the ruler of all beings, he is the protector
of all beings” (Bṛh. 4.4 22), “He is the separating dam for keeping
these worlds apart” (Bṛh. 4.4.22) and so on. On the contrary, they
are to be inserted, there being no authority for their denial.
The scriptural text: “There is no plurality here” (Bṛh. 4.4.19;
Kaṭha 4.11) states, on the other hand, that in Brahman, who is
the cause of the world, who is different and non-different from the
sentient and the non-sentient and who has the stated marks, there
is no ‘plurality’, i.e. there are no objects which, not having their
existence and activity dependent on Him are dependent on one another
only Since everything has Brahman for its essence, ‘he who perceives
here apparent plurality’, not having Brahman for his essence, ‘gets
death after death’. He is to be ‘looked upon as a unity alone’, since all
things have Brahman for their essence, and since there is nothing
which does not have Brahman for its essence. This is what the text
designates, but it does not prove that the real attributes of Brahman
are to be denied.
COMPARISON
Śaṁkara and Bhāskara
This is sūtra 40 in Śaṁkara’s commentary. They begin a new
adhikaraṇa here (two sūtras), concerned with an entirely different
topic, viz. whether the Prāṇāgni-hotra or the offering of the first food
to the vital-breaths, enjoined in the Chāndogya (Chānd. 5.19.1), is
to be omitted when eating itself is omitted or not. This sūtra states
the prima facie view, viz. that there is no omission of the offering
to the vital-breath even when there is the omission of eating, but it
has to be performed by means of water in place of food, since the
Jābāla version of the same vidyā (viz. Vaiśvānara-vidyā) shows
great respect for this ceremony of Prāṇāgni-hotra.
Śrīkaṇṭha
He takes it to be an adhikaraṇa by itself, and interprets it in a
sectarian way. The question is whether the form of the Lord as
having a blue neck (Nīla-kaṇṭha), having Umā by His side and having
attributes like true desires and so on is something to be negated