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

[SŪ. 1. 2 10. 106 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 2.] here? If it be suggested: First, let fire be the eater here, because it is well-known to have the power of burning the Brāhmaṇa and the Kṣatriya; and because the scriptural text.—‘Fire is the eater of food’ (Bṛh. 1.4.6) declares so. Or, let the individual soul be the eater, because it is well-known to be an enjoyer, because the scriptural text· ‘Of the two, the one tastes sweet berry’ (Śvet. 4.6; Muṇḍ 3.1.1) declares so, and, finally, because in the preceding section, (viz. Br. Sū. 1 2 8) it alone has been established to be an enjoyer. In accordance with the negative text. ‘Without eating’ (Śvet 4.6, Muṇḍ 3 1.1), as well as on the ground of the negation, of experience in the preceding section (viz. Br. Sū 1 2.8), the Highest Self cannot be understood as the eater here,— We reply: Here the eater can possibly be the Highest Self alone. Whence is this known? “On account of the comprehension (or taking, i e. devouring ¹) of the movable and the immovable,” i e. because here the movable and the immovable are understood to be the food. If it be objected that the words ‘movable’ and ‘immovable’ are not found here,—(we reply) It may be so, (yet that does not falsify our view), because by the terms ‘Brāhmaṇa’ and ‘Kṣatriya’, the movable and the immovable are understood metaphorically; and because there being a natural connection between death and the movable and the immovable, that food which has death for its condiment, viz. the movable and the immovable, is understood here. Hence the eater is the Highest Self, the destroyer of the Universe,—this is the resulting meaning, for neither fire, nor the individual soul, can possibly be the eater of the entire world. The text ‘Without eating’ (Śvet. 4 6; Muṇḍ 3.1 1) denies any experience of the fruits of works on the part of the Lord SŪTRA 10 “AND ON ACCOUNT OF THE TOPIC.” Vedānta-pārijāta-saurabha The eater is the Lord, the Highest Person, because He alone is mentioned as the topic of discussion in the text ‘The great, the all- pervading’ (Kaṭha 2.22 ²). ¹ See footnote (2), previous page. ² R, ŚK.