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

[SŪ. 1. 1. 30. 84 VEDĀNTA-KAUSTUBHA ADH 11.] (We reply:) ' "In this"' chapter, there is a multitude of references to the Highest Self. Hence, the object denoted by the words 'vital- breath', 'Indra' and the rest is the Highest Self alone. Vedānta-kaustubha If it be objected. In the aphorism 'The vital-breath, on account of intelligibility in that way' (Br. Sū. 1.1.29), it has been said that the object denoted by the words 'vital-breath', 'Indra' and so on, is Brahman That is not the case. Why? '"On account of the self of the speaker being taught,"' i.e. because the very self of the speaker, viz Indra, who says at first: '"Know me alone"' (Kauṣ. 3.1), and later on: '"I am the vital-breath, the intelligent self"' (Kauṣ 3 2),— his very individual character, well-known from the passage '"I killed the three-headed son of Tvaṣtṛ, I delivered the Arunmukhas, the ascetics, to the wolves "' (Kauṣ. 3.1),—is taught as the object to be worshipped. Thus, the introductory text here refers to the individual soul. This being so, the concluding text too, viz. 'Bliss, ageless, immortal' (Kauṣ. 3.8), should refer to it,— We reply: '"Because there is a multitude of references to the self in it"', i.e. "because", i.e. certainly, "in it", viz in this chapter, there is "a multitude of references to the self", i.e. numerous references to that which is above the (individual) self, viz. the Highest Self; that means, in this chapter there are (mentioned) a great many attributes of the Highest Self. Hence there cannot be any reference to any individual soul like Indra here,—this is the resulting meaning. Thus, the worship of what is the most beneficial, mentioned in the introduc- tory text: '"What you consider to be the most beneficial for mankind"' (Kauṣ. 3.1), is nothing but the worship of the Highest Self, because He alone is the most auspicious Being, as declared by another scriptural text: 'By knowing Him alone, one surpasses death; there is no other way to salvation' (Śvet. 6.15) Similarly, making one do good or evil deeds as declared by the text: 'He alone makes one, whom he wishes to lead up from these worlds, perform good action. He alone makes one, whom he wishes to lead downwards from these worlds, perform evil action' ¹ (Kauṣ. 3.8), is a quality of the Highest Self alone. Likewise, being the support of all sentient and non-sentient ¹ Correct quotation translated. 'Eṣa hy eva enam . . . . , eṣa u eva enam asādhu karma kārayati taṃ yam adho ninīṣate'. Vide Kauṣ. 3.8, p. 130