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

[SŪ. 3. 3. 24. ADH. 9.] VEDĀNTA-KAUSTUBHA 619 of the non-difference of names and the rest, the meditations are the same,—(the author) states the correct conclusion: “Even in the meditation on the person”. The meditations on the person are different Why ? Because “even in the meditation on the person” of the Chāndogya and the Taittirīya-manual, recorded without distinction, the attributes which are mutually different are “not recorded”, i.e. not mentioned, in the other place. Thus, in the Chāndogya, the life of a person, up to his hundred and sixteen years, divided thrice, is imagined to be a libation. In the Taittirīya-manual, on the other hand, in the text. “The evening, the morning and the mid-day are the libations” (Tait. Ār. 10 64; Mahānār. 25.1), three libations are imagined, but in the Chāndogya three libations are not imagined.¹ Moreover, in the Chāndogya, the desire to eat and the rest are imagined to be the purificatory ceremony and so on,² but not in the Taittirīya-manuals. In the Chāndogya, a person is imagined to be a sacrifice thus: “The person, verily, is a sacrifice” (Chānd 3.16.1), but his soul and the rest are not imagined to be the sacrificer and so on In the Taittirīya- manual, on the other hand, the soul of the person is imagined to be a sacrifice and so on thus: “For him who knows thus, the soul of the sacrifice is the sacrificer” (Ait. Ār. 10 64; Mahānār. 25.1 ³). Hence there is a difference of form in the two cases, since everywhere the difference of special points is the cause of the difference of meditation. There is a difference of connection with fruit as well. In the Chāndogya, to begin with, the fruit of the meditation on the person is the attain- ment of longevity.⁴ In the Taittirīya-manuals, on the other hand, the attainment of Brahman is the fruit of the meditation on the person. Thus, having set forth the meditation on Brahman in the previous section thus: “Let him unite himself with you, the great Brahman, ¹ In the Chāndogya, the parts of the one and the same thing are fancifully represented as three libations; while in the Taittirīya-manuals three different things are so represented. ² Vide Chānd. 3.16.1–5. “When he desires to eat and drink and does not enjoy himself—that is his purificatory ceremony,” etc. ' ³ The Chāndogya stops at identifying a person with a sacrifice, but does not enter into any details. The Taittirīya-manuals differ from the Chāndogya not only in not identifying a person with a sacrifice, but also in entering into greater details. ⁴ Vide Chānd. 3.16.7. “He who knows this lives for hundred and sixteen years.” 10