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

[sū. 1. 3. 31. 190 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH 8] a lotus sprang forth from the navel of the sleeping Deity. In that lotus, O holy one, Brahmā was born, fully versed in the Vedas and their parts. He was told by Him "Create beings, O highly learned one"!' 'Just as the various signs of the seasons are seen to be the very same in their regular recurrence, so are the beings in the successive stages' (V P. 1.5.64), 'Whatever were the names of the sages and (their) knowledge of the Vedas, the same the Unborn One gives to them when they are born at the end of the night. Similarly, the past individual gods are equal to the present gods in names and forms', and so on. Hence, since the gods too may be seekers, there is nothing contradic- tory in their being entitled to the knowledge of Brahman Therefore it is established that the gods are entitled to the knowledge of Brahman. Here ends the section entitled 'The deity' (7). Adhikaraṇa 8. The section entitled 'The honey and the rest'. (Sūtras 31-33) OPPONENT'S VIEW (Sūtras 31–32) SŪTRA 31 "ON ACCOUNT OF IMPOSSIBILITY, (THE SUN AND THE REST HAVE) NO RIGHT TO THE (MEDITATIONS ON) THE HONEY AND THE REST, (SO) JAIMINI (THINKS)." Vedānta-pārijāta-saurabha It being impossible that the object worshipped can be the wor- shipper himself, the sun and the rest are not entitled to the medita- tions on the honey, etc.—so "Jaimini" thinks. Vedānta-kaustubha Thus, it has been said that the gods are entitled to the knowledge of Brahman. Now, the question is being considered whether or not they are entitled to meditations on the honey and the rest. The meditation on the honey is mentioned in the Chāndogya· 'This sun, verily, is the honey of the gods' (Chānd. 3.1.1) and so on. By the phrase "and so on" (in the sūtra) other meditations in which the gods are the objects worshipped are to be understood. Here a