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

[SŪ. 3. 3. 35. 652 VEDĀNTA-KAUSTUBHA ADH. 16.] the particular attributes of Brahman, there is repetition of the question: ‘“Sir, you yourself tell me that”’ (Chānd. 6.1.7 ¹), ‘“Sir, inform me once more”’ (Chānd. 6.5.4 ; 6.6 5, etc.²), as well as of the answer: ‘“That which is the finest essence,—all this has that for its soul”’ (Chānd. 6.8.7, etc.³), so here too the repetition of question and answer— with a view to demonstrating that the object to be known passes beyond hunger and so on—is appropriate. Vedānta-kaustubha In the previous section, concerned with the inclusion of the attributes of non-grossness and the rest, it has been shown that the object to be known is different from other objects. With a view to confirming this, (the author), by showing now the identity of vidyās in the two texts to be mentioned hereafter, refutes the illusory notion that there are two realities as the thing to be known. In the Bṛhadāraṇyaka, Uṣasta asked Yājñavalkya: ‘“He who is Brahman, manifest and not invisible, he who is the soul within all, explain him to me”’ (Bṛh. 3.4.1) The reply to it was: ‘“He who breathes in with the in-breath is your soul which is within all. He who breathes out with the out-breath is your soul which is within all”’ (Bṛh. 3.4.1) and so on. Likewise, in the immediately following section, to the question of Kahola, viz. ‘“He alone who is Brahman, manifest and not invisible, he who is the self within all, explain him to me”’ (Bṛh. 3.5.1), the answer was the following, beginning: ‘“He who passes beyond hunger and thirst, beyond grief, delusion, old age, death,—forsooth having known such a self, the Brāhmaṇas give up the desire for sons, desire for wealth”’, ending ‘“Aught else is wretched”’ (Bṛh. 3 5.1). Here, the doubt is as to whether the questions and answers in the two cases refer to two vidyās or to one. Here (the author) having propounded the prima facie view, rejects it thus: “If it be objected was not acquainted with that doctrine Āruṇi taught him how from the knowledge of the cause, all its effects can be known. Next he proceeded to teach him process of creation from the Sat. (Chānd. 6.2–6.7). Finally, he taught him the great doctrine of “Thou art that” in various ways (Chānd. 6.8–6.16). Each time Śvetaketu asked to be taught once more (altogether nine times) and in answer Āruṇi taught him each time by means of a new illustration. ¹ R. ² Ś, R. ³ Ś, R. 12B