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

[SŪ. 3. 3. 33. 648 VEDĀNTA-KAUSTUBHA ADH. 15.] His real nature as different from the sentient and the non-sentient. That His essential attributes, like bliss and the rest, are to be so included has been stated under the aphorism: "Bliss and the rest belonging to the chief" (Br. Sū. 3.3.11). Similarly, in order that the illusory notion that His bliss is similar to other kinds of blisses may be set at naught,¹ it is proper that the attributes of non-grossness, non-atomicity and the rest should be included everywhere. Why? "On account of generality and on account of being that", that is, because in all meditations on Brahman, the real nature of the object to be meditated on, which is different from the sentient and the non- sentient and is the object to be attained, remains the same; also because those attributes of non-grossness, non-atomicity and the rest form essential parts of an investigation into the nature of the Chief, as they follow Him. An instance illustrating that the attributes (or the secondary matters) follow the chief (or the primary matter) is given in the phrase: "As in the case of what belongs to the Upasad". That is, just as in the Jāmadagnya-ahīna sacrifice, in which the upasad offerings are to consist of puradāś, enjoined in the text: "Jamadagni, desiring prosperity, sacrificed with the four-nightly rite . . . .² The sacrificial cakes become the upasad offerings" (Tait. Saṁ. 7.1.9 ³), the sacred formulæ read in the Sāma-veda, like "May the fire promote the sacrifice" (Tāṇḍ. Br. 7.1.9) and so on, are recited by the Adhvaryyu in the low accent of the Yajur-veda, as they follow the principal matter. "That has been said", i. e. said by Jaimini, viz. "If there be opposition between the subsidiary and the primary, because of the subserviency of that (viz. of the subsidiary to the primary)". (Pū. Mī. Sū. 3.3.9.) ¹ That is, to know a thing is to know its peculiar attributes which distin- guish it from other objects. Now, bliss and the rest do not constitute the ex- clusive attributes of Brahman, since they are the attributes of the individual souls as well. Hence in order that the bliss and so on of Brahman may not be confused with the bliss and the rest of the individual soul, it is necessary to include in all meditations on Brahman the further attributes of non-grossness, non-atomicity and the rest, which belong to Brahman exclusively, over and above the attributes of bliss and so on. ² Omitted portion: "He prospered therein and the two descendants of Jamadagni are not found to be grey-haired. He who knowing thus offers the four-nightly rite comes to have that prosperity". ³ P. 251, line 17, vol. 2.