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

[sū. 1. 2. 27. ADH. 7.] VEDĀNTA-PĀRIJĀTA-SAURABHA 135 SŪTRA 27 "IF IT BE OBJECTED THAT (VAIŚVĀNARA IS THE GASTRIC FIRE) ON ACCOUNT OF WORD AND THE REST, ON ACCOUNT OF ABIDING WITHIN, NOT (THE HIGHEST SELF). (WE REPLY.) NO, ON ACCOUNT OF TEACHING THE VISION (OF THE LORD) THUS, ON ACCOUNT OF IMPOSSIBILITY, AND (BECAUSE) THEY READ HIM ALSO AS A PERSON "1 Vedānta-pārijāta-saurabha If it be objected that since the word 'Vaiśvānara' conventionally denotes the gastric fire, since there is the designation of a triad of fires, since it is mentioned as the abode of the offering to the vital- breaths, and since it is declared by Scripture to be abiding within, Vaiśvānara is not the Highest Self, but the gastric fire,— (We reply.) "No", "as" the Supreme Lord is "taught to be viewed" "thus", i.e. in the gastric fire; "for" if the Supreme Lord be not understood here, then having the heaven as the head and the rest 'is not possible', and it is declared by Scripture to be a person,—so Vaiśvānara is none but the Highest Self. Vedānta-kaustubha If it be objected: The Highest Self cannot be denoted by the word 'Vaiśvānara' here, but the gastric fire. Why? "On account of words and the rest," i.e. the reasons which begin with 'word' are 'reasons beginning with word',2—'on account of those'.3 Those reasons are as follows: First, the 'word' here is 'Vaiśvānara', and that conventionally denotes the gastric fire, and when a literal meaning is possible, it is improper to suppose any other meaning. Secondly, there is the word 'fire', i.e. there is a co-ordination between Vaiśvānara and the word 'fire' in the Vājasaneyaka-text, viz. 'This is the Vaiśvānara fire' (Śat. Br. 10 6.1.11 4). Thirdly, a triad of fires is designated in the text ; 'The heart is the Gārhapatya fire, the mind the Anvāhārya' (Chānd. 5.18.2) and so on. Fourthly, Vaiśvānara is declared by Scripture to be the support of the offering to the ―――――――――――――――――――――――――――――――――――― 1 The C S S ed. omits 'iti cen na', p. 11. 2 Śabdādayaḥ. 3 This explains the compound 'śabdādibhyaḥ'. 4 P. 805, line 17