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

132 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ 1 2 25. ADH. 7 ] Adhikarana 7· The section entitled 'Vaiśvā- nara' (Sūtras 25-33) SŪTRA 25 " VAIŚVĀNARA (IS THE LORD), ON ACCOUNT OF THE DISTINCTIVE ATTRIBUTES OF THE COMMON TERM." Vedānta-pārijāta-saurabha 'Vaiśvānara' is the Highest Self alone, because that the word 'Vaiśvānara', though a common term, denoting (both) fire and Brahman, is to be understood as implying Brahman here, follows from the fact that we know its "distinctive attributes" through the designa- tion of its parts, such as the heaven as its head and so on. Vedānta-kaustubha Thus, it has been pointed out that the Lord is to be meditated on as the Soul of the movable and the immovable. Now, by pointing out that the Lord is to be meditated on, in the very same manner, as Vaiśvānara also, the author shows that the text: " 'Who is our soul ? What is Brahman " ? ' (Chānd. 5 11.1) refers to the Lord. In the Chāndogya, the following passage is found, beginning: " 'Who is our soul ? What is Brahman " ? ' (Chānd. 5 11 1), " 'You know now that Vaiśvānara Self, tell us about Him alone" ' (Chānd 5.11.6), and continuing: 'But he who meditates on the Vaiśvānara Self as of the measure of a span only, and as of an unlimited dimension, —he eats food in all the worlds, in all beings, in all selves. Verily, of this Vaiśvānara Self, the head, indeed, is the brightly shining (heaven), the eye the multiform (sun), the breath that which moves in various paths (i e. the wind), the body the extended (space), the bladder, indeed, wealth (i.e. water), the feet the earth indeed, the breast, indeed, the sacrificial altar, the hairs the sacrificial grass, the heart the Gārhapatya fire, the mind the Anvāhāryapacana fire, the mouth the Āhavanīya fire' (Chānd. 5.18.1-2). A doubt arises as to whether here Vaiśvānara is the gastric fire, or the elemental fire, or the presiding deity of fire, or the Highest Self. The prima facie view is as follows: The word 'Vaiśvānara' is a common term. Why ? Because it is applied to the gastric fire, as in the passage: 'This is the Vaiśvānara fire which is within this person, by means of which