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

[SŪ. 1. 3. 8 ADH. 2] VEDĀNTA-KAUSTUBHA 153 'Verily, the vital-breath is immortal' (Bṛh. 1.6.3) and so on, are all to be explained as referring to the individual soul, possessing the vital-breath. With regard to it, we reply: The Plenty is the Supreme Soul alone and not the individual soul, possessing the vital-breath. Why? "Because of the teaching (of it) as above serenity." "Serenity" means one in whom there is complete serenity, i.e. the individual soul, celebrated in the Scriptural text: 'Thus serenity, having arisen from this body, having attained the form of highest light, is completed in its own form' (Chānd. 8.3.4) and so on. (The above phrase means: because of the teaching of it as) "above" that which is denoted by the term: "vital-breath". In the text: 'But he speaks superiorly who speaks through truth' (Chānd. 7.26.1) from the term 'but', the difference between the subsequent teaching about the Plenty and the prior one about the vital-breath is known. The sense is that since the teaching about the Plenty is different from the teaching about the vital-breath, the meaning of the word "plenty" is different from the meaning of the term "vital-breath." (An alternative explanation of the sūtra.) Or, else, (the phrase means) because of the teaching of the worshipper of truth as higher than the worshipper of the vital-breath, in the passage 'But he, verily, speaks superiorly' (Chānd. 7.16.1); i.e. owing to a difference between the worshippers, there is a difference between the objects to be worshipped as well. The sense is this: If it be objected: In accordance with your statement, viz. that the Plenty is that alone, which is denoted by the term truth, demarcated as higher than the individual soul,—just as each of the fifteen objects, beginning with name and ending with speech, is taught as successively higher by the reverend Sanatkumāra, asked by the reverend Nārada,—how do you know that truth is taught as something higher,—(we reply:) Having stated that a knower of the vital-breath is a superior speaker in the passage: 'Verily, by seeing this, by thinking this, by knowing this, one becomes a superior speaker' (Chānd. 7.15.4), and having distin- guished the worshipper of truth from the worshipper of the vital- breath by the term 'but' in the passage: 'But he, verily, speaks superiorly, who speaks superiorly through truth' (Chānd. 7.16.1), Scripture teaches truth, the cause of being a superior speaker in this case (Chānd. 7.16.1), as higher than the vital-breath, the cause of being a superior speaker in the previous case (Chānd. 7.15.4).