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

[SŪ. 3. 3. 51.
692 VEDĀNTA-KAUSTUBHA ADH. 21.]
salvation, i.e. in its real nature, characterized by the manifested
attributes of freedom from sins and the rest. With regard to it "some"
think that it is to be conceived of in its state of bondage alone, i e.
in the form of a knower and the rest. Why? On account of the non-
existence "in the body", at that time, "of the soul" in its state of
salvation, i.e. in its real nature as characterized by freedom from sins
and so on. Or else, (an alternative explanation:) on account of the
existence of such a soul alone, i.e. of the soul in its state of bondage. ¹
COMPARISON
Śaṃkara and Bhāskara
This is sūtra 53 in the commentary of Śaṃkara and 52 in that of
Bhāskara. They take this adhikaraṇa to be concerned with a different
problem, viz the relation between the soul and the body. This sūtra
sets forth the opponent's view, viz. the view of the Cārvākas, that the
soul is nothing but the body, since consciousness is found only when
the body is present, and not found when it is absent. Hence, the
sūtra: "Some (maintain the non-difference) of the soul (from the
body), on account of the existence (of consciousness) if there be
the body".²
Baladeva
This is sūtra 55 in his commentary. He takes it as forming an
adhikaraṇa by itself, concerned with an entirely different topic, viz.
the worship of the Lord in the different parts of the body. Hence
the sūtra: "Some (recommend the worship) of the soul (viz the
Lord) in the body, on account of the existence (of the Lord there)".
That is, the Lord is to be worshipped in the different parts of the body,
such as, the stomach, the heart, the top of the head and so on, since
He exists in these places also and gives salvation to the devotee.³
¹ Note that while Nimbārka reads only "bhāvāt", Śrīnivāsa reads both
"abhāvāt" and "bhābāt".
² Ś.B. 3.3.53, pp. 838–840; Bh. B. 3.3.52 (written as 3.3.53), pp. 195-196.
³ G.B. 3.3.55, pp. 218-219, Chap. 3.