Brahma Sūtra 2.1.13
Śaṅkara
Advaita Vedānta
Sūtra
भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत्
bhoktrāpatteravibhāgaścetsyāllokavat
Sūtra translation
If it be said that from the circumstance of (the objects of enjoyment) passing over into the enjoyer (and vice versâ) there would result non-distinction (of the two); we reply that (such distinction) may exist (nevertheless), as ordinary experience shows.
Another objection, based on reasoning, is raised against the doctrine of Brahman being the cause of the world.— Although Scripture is authoritative with regard
Rāmānuja
Viśiṣṭādvaita Vedānta
Numbered 2.1.14 in this text
Sūtra
भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत्
bhoktrāpatteravibhāgaścetsyāllokavat
Sūtra translation
If it be said that from (Brahman) becoming an enjoyer, there follows non-distinction (of Brahman and the individual soul); we reply—it may be as in ordinary life.
The Sânkhya here comes forward with a new objection. You maintain, he says, that the highest Brahman has the character either of a cause
Madhva
Dvaita Vedānta
Numbered 2.1.14 in this text
Sūtra
भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत्
bhoktrāpatteravibhāgaścetsyāllokavat
Sūtra translation
If it be said that on account of the statement that (on release) the soul, the subject of the experiences of life becomes one with the Supreme Being, there is absolute identity we deny it; for (the statement may be explained according to the usage of the world.
In the text, “ The works and the intelligent soul all become one in the immutable Supreme Lord” (Ath. III ii. 7) the emancipated