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

[SŪ. 1. 1. 28. 80 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 10.] Sū. 1.1.26), but "this is so also because" (the four feet, viz.) beings, earth, body and heart,¹ are "appropriate" on the part of Brahman, the Lord (alone) Vedānta-kaustubha For this reason "also", in the text 'The Gāyatrī, verily, is all this' (Chānd. 3 12.1), the object denoted by the term 'Gāyatrī' is Brahman. For what reason? "Because the designation of beings and so on as the feet is appropriate", i e. also because the designation, viz. that the Gāyatrī has four feet,—called beings, earth, body and heart,—is appropriate on the part of Brahman alone, and not on the part of the Gāyatrī metre which is but a collection of letters SŪTRA 28 "IF IT BE OBJECTED THAT ON ACCOUNT OF THE DIFFERENCE OF TEACHING, (BRAHMAN IS) NOT (RECOGNIZED), (WE REPLY:) NO, ON ACCOUNT OF THERE BEING NO CONTRADICTION EVEN IN BOTH CASES." Vedānta-pārijāta-saurabha If it be objected that first the heaven is referred to as a 'locus', and then again, as a 'limit', and there being such "a difference of teaching", Brahman is "not" recognized,— (We reply·) "no". Why? "Because there is no contradiction," in both the cases, with regard to the oneness of Brahman (i.e in point of proving the very same Brahman). Vedānta-kaustubha If it be objected:—The heaven is referred to as a 'locus', by the locative case-ending, in the previous case, viz. : 'The three feet of him are the immortal in the heaven (divi)' (Chānd. 3 12 6), but as a 'limit', by the ablative case-ending, in the text 'Now, the light that shines higher than the heaven (divaḥ)' (Chānd. 3 13.7). Thus, "on account of the difference of teaching", resulting from the difference of the case-endings, Brahman is not recognized in the text concerning the light (viz. Chānd. 3.13.7)— ¹ Vide Chānd. 3 12.1–4.