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

480 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3 1. 5 ADH. 1.] text about the dissolution of speech and the rest into fire and so on is only figurative, concerned with the passing out of the presiding deities, while the text: ‘The vital-breath going out’ (Bṛh. 4 4 2) may be interpreted literally. The metaphorical nature of the text: ‘When the speech of this dead man’ (Bṛh. 3 12 13) is known from the fact of its being cited together with the text: ‘His body- hairs to the medicinal herbs, his hairs on the head to the trees’ (Bṛh. 3 12.13) It is never found that the body-hairs and the rest of a dead man dissolve into the medicinal herbs, etc. SŪTRA 5 “IF IT BE OBJECTED ON ACCOUNT OF NON-MENTION IN THE FIRST, (WE REPLY :) IT ALONE,¹ ON ACCOUNT OF FITTING IN ” Vedānta-pārijāta-saurabha If it be objected: “On account of the non-mention of water “in the first” fire, how can it become a person in the fifth oblation ? —(we reply .) “No”, since by the term ‘reverence’ “it alone” is denoted “on account of the fitting in” of the introduction and the rest (on this view alone). Vedānta-kaustubha If it be objected: In the text ‘In this fire the gods offer reverence’ (Chānd. 5 4 2) reverence is mentioned as the object to be offered “in the first” fire, but there is no mention of water, and hence how can water become a person in the fifth oblation; and how, in the absence of its mention at first, can the going of the soul as closely embraced by the subtle elements (i e. waters) be admitted on the ground of its consisting of the three (elements) ?— (We reply:) “No”. The term “for” implies the reason, i.e because “the very same” water, mentioned in the question; ‘“Do you know how in the fifth oblation water comes to have the speech of man ? ”’ (Chānd. 5 3.3), is denoted by the word ‘reverence’. Why? “On account of fitting in”, i e. on account of the fitting in of the introduction and the conclusion, otherwise the question and the ¹ The word ‘Ap’ (=water) is always plural. Hence the plural form “tāḥ” has been used in the sūtra.