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

[SŪ 1. 1 32, 88 VEDĀNTA-KAUSTUBHA ADH. 11.] ascetics, to the wolves'” (Kaus. 3 1) and so on; and the characteristic marks of the chief vital-breath are stated in the passage ‘Now, verily, the vital-breath alone is the intelligent soul that taking hold of this body makes it stand up’ (Kaus. 3.1). Hence it is not possible that Brahman is referred to here,— (We, reply:) “No.” Why ? “On account of the threefoldness of meditation, on account of being referred (elsewhere), on account of (its) suitability here.” That is, the designation of Brahman by such and such terms (viz. Indra and the vital-breath) is for the sake of teaching the threefoldness of meditation, just as elsewhere three kinds of meditation on Brahman are referred to. There (viz. in the Taittirīya-upaniṣad) Brahman is recommended to be meditated on in His own nature in the passages: ‘Brahman is truth, knowledge and infinite’ (Tait. 2.1), ‘Brahman is bliss’ (Tait. 3.6); and to be medi- tated on as the inner soul of the sentient and the non-sentient, as well as the soul of all in the passages ‘Having created that, he entered into that very thing. Having entered it, He became real and that, defined and undefined, based and non-based, knowledge and non-knowledge’ (Tait. 2.6). In the same manner “on account of its suitability”, i.e. on account of the suitability of such a threefoldness, “here”, i.e. in the Pratardanavidyā as well, there is no divergence among the texts, the whole group of texts referring to one and the same Brahman. This should be understood here: If a text be ascertained from the introduction and the rest to be referring to Brahman, then if there be marks of anything else therein, those, too, should be referred to Brahman, who is the inner controller of that thing, who possesses it as His power, and who is the object to be meditated on. Hence, it is established that the object indicated by the words ‘Indra’, ‘vital- breath’ and the rest is the Highest Self. Here ends the section entitled ‘Indra and the vital-breath’ (11). —————— Here ends the first section of the first chapter in the Vedānta- kaustubha, a commentary on the Śārīraka-mīmāṁsā, and composed by the reverend teacher Śrīnivāsa, dwelling under the lotus-feet of the reverend Nimbārka, the founder and teacher of the sect of the reverend Sanatkumāra.