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

[sū. 1. 2 28. 136 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 7.] vital-breaths in the passage 'Therefore, the first food which one may come across should be offered' (Chānd. 5 19 1) And, finally, Vaiśvā- nara abides "within", which, more particularly, is a characteristic mark of the gastric fire,—the Vājasaneyins declare that Vaiśvānara abides within in the passage 'For he who knows this Vaiśvānara fire to be like a man, abiding within a man' (Śat Br 10 6.1 11). On account of such reasons like "words and the rest", and "on account of abiding within", the Highest Self cannot be understood,— (We reply) "No", "on account of teaching the vision (of the Lord) thus", i e. since such an object (viz. the gastric fire) is taught to be meditated on under the aspect of the Lord, i e since the Supreme Lord is enjoined to be meditated on as qualified by the gastric fire, i.e since the above-mentioned Supreme Soul, who is Vaiśvānara (or the universal soul) being the soul of all, is taught to be in the gastric fire and the rest as their soul If it be objected: In that case, let gastric fire itself be Vaiśvānara primarily,—we reply: no, "because that is impossible", i e. because having the heaven as the head and the rest is impossible on the part of the gastric fire. This means, it is possible on the part of the Highest Self alone, who is the soul of all, and not on the part of any one else. "And also", the Vājasa- neyins "read" "him", i e. Vaiśvānara, "as a person" in the passage: 'That Vaiśvānara fire is the person' (Śat Br 10 6.1.11). It is possible for the Highest Self to be a Person, He being the soul of all, but this is not possible if the mere gastric fire be understood here. The word "and" ¹ denotes that this is universally known, i.e. that the Highest Self is a Person is well-known from scriptural texts like- 'The Person, verily, is all this' (Śvet. 3 15), 'There is nothing higher than the Person' (Katha 3 11) and so on. SŪTRA 28 "FOR THAT VERY REASON, NOT THE DEITY, NOR THE ELEMENT." Vedānta-pārijāta-saurabha On account of those "very" reasons stated above, "the deity and the element" are "not" to be understood by the word 'Vaiśvānara'. ¹ 'Ca' in the sūtra.