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

[SŪ. 3. 3. 16. ADH. 4.] VEDĀNTA-KAUSTUBHA 603 meditated on and not any other deity. For this reason too the selves consisting of food and so on are not to be meditated on.¹ SŪTRA 16 “(THERE IS THE) UNDERSTANDING OF THE SELF (IN THE TAITTI- RĪYA) AS IN OTHER (PLACES), ON ACCOUNT OF WHAT FOLLOWS.” Vedānta-pārijāta-saurabha In the text: “Another internal self” (Tait. 2.5²), by the term ‘self’ there is the “understanding of” the Supreme Soul alone, just as in the passage: “The soul, verily, was this, one alone, in the begin- ning” (Ait. Ār. 2.4.1³), by the term ‘self’ the Supreme Self alone is meant. Further, another text too, subsequent to the text about that which consists of bliss, viz. “He desired: ‘May I be many’ ” (Tait. 2.5⁴), supports this meaning. Vedānta-kaustubha To the objection, viz. Since we know that in the preceding cases the term ‘self’ refers to what is not the self, it cannot be said that in the text: “Another internal self is that which consists of bliss” (Tait. 2.5) the term ‘self’ refers to the Self,—the author replies: In the text: “Another internal self” (Tait. 2.5), by the term ‘self’ there is the “understanding of the self”, i.e. the apprehension of the self, or the Supreme Soul alone. “As in other (places),” i.e. just as in a text other than the text: “Another internal self is that which consists of bliss” (Tait. 2.5),—viz. in the Aitareya-text: “The self, verily, was this, one alone, in the beginning, there was nothing else blinking. He thought: ‘Shall I create worlds?’ He created these worlds” (Ait. Ār. 2.4.1), by the term ‘self’ the Soul is under- stood, so is the case here. This is definitely ascertained also from a text which is subsequent to the text concerned with the soul ,consisting of bliss, viz. from the text: “He desired: ‘May I be many’ ” (Tait. 2.6). ¹ ŚK. B. 3.3.15, p 309, Part 9. ² R, ŚK. ³ P. 118. ⁴ R, B. 9