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

[Sū. 1. 1. 29. ADH. 11.] VEDĀNTA-PĀRIJĀTA-SAURABHA 81 (We reply.) Such an objection cannot be raised. Why? "In both the cases", i.e. in the case of the locative as well as in the case of the ablative, the oneness of the root-meaning, which is the main thing, is not set aside by the meaning of the case-endings, which is subsidiary only; just as the expressions: 'A hawk on the top of the tree', 'A hawk above the tree' (mean the same thing). Hence, it is established that the object denoted by the term "light" is the Supreme Brahman alone, possessed of unsurpassed splendour. Here ends the section entitled 'The light' (10) Adhikarana 11. The section entitled 'Indra and the vital-breath' (Sūtras 29-32) SŪTRA 29 "(BRAHMAN IS DENOTED BY THE WORD) VITAL-BREATH, ON ACCOUNT OF INTELLIGIBILITY IN THAT WAY" Vedānta-pārijāta-saurabha In the text: 'I am the vital-breath' (Kauṣ. 3.2¹) and so on, the object denoted by the term 'vital-breath' and the rest, is the Highest Self, because the qualities of highest auspiciousness, endless- ness and so on are intelligible only if the Highest Self be understood. Vedānta-kaustubha Now, by showing, in the following four aphorisms, that the Kauṣītaki-texts all refer to Brahman, the author refutes the view that words like 'vital-breath', 'Indra' and so on mean the individual soul. In the Kauṣītaki-brāhmaṇa-upaniṣad, the Pratardana-vidyā is recorded, beginning: 'Pratardana, verily, the son of Divodāsa, arrived by fighting and valour at the beloved abode of Indra' (Kauṣ. 3.1). It is said here: Being told by Indra: '"I will give you a boon"' (Kauṣ. 3 1), Pratardana said: '"Do you yourself choose (a boon) for me,² what you consider to be the most beneficial for mankind"' (Kauṣ. ¹ Ś, R, Bh, ŚK, B. ² The word 'varam' is not included in the original text. 6