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

694 VEDĀNTA-KAUSTUBHA [sū. 3. 3. 52.
ADH. 21.]
the state of realization, the individual soul is to be conceived of in
its state of release.
Here ends the section entitled “Existence in the body” (21).
COMPARISON
Śaṃkara and Bhāskara
This is sūtra 54 in the commentary of Śaṃkara, sūtra 53 in that
of Bhāskara. Here they answer the Cārvāka view that the soul is
identical with the body. They interpret the sūtra in the same way,
only Śaṃkara reads: “tad-bhāvābhāvitvāt”, instead of “tad-bhāva-
bhāvitvāt”. Thus, according to him, the sūtra means: “(The soul
is) different (from the body), not (identical) because the existence
(of consciousness) does not depend on the existence of that (viz. the
body), as in the case of perception”. That is, consciousness is not a
quality of the body, since even where the body is present, there may
be no consciousness, e.g. in the case of a dead body. Hence just as
perception is other than the object perceived, so consciousness is
other than the conscious body.¹
According to Bhāskara, the sūtra means : “(The soul is) different
(from the body) not (identical) because the existence of (the qualities
of the body) depend on the existence of that (viz. the body), as in
the case of perception”. That is, consciousness cannot be an attribute
of the body, since an attribute of the body exists when the body
exists. But consciousness does not exist always when the body
does, e.g. in a dead body.² Hence the two explanations are identical
in spite of the difference of reading. Bhāskara's reading is prefer-
able.
Rāmānuja
Interpretation same, only the phrase “upalabdhivat” interpreted
differently, viz. just as the realization of Brahman, enjoined in Scrip-
ture, means the realization of His real form, so exactly, self-realization
too means the realization of the real form of the self.³
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¹ Ś.B. 3.3.54, p. 840.
² Bh. B. 3.3.53 (written as 3 3.54), p. 196.
³ Śrī. B. 3.3.52, p. 337, vol. 2.