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

678 VEDĀNTA-KAUSTUBHA [SŪ 3. 3. 43. ADH 20 ] First, (the author) begins with the correct conclusion, thus: "On account of the majority of indicatory marks". They are sub- sidiary parts of a sacrifice consisting in meditation only Why? "On account of the majority of indicatory marks," i e on account of the majority or numerosity of the indicatory marks, such as "What- ever these conceive with the mind alone that alone is their com- position" (Śat. Br. 10.5.3, 3), "All beings at all times pile up those (fires) for him who knows thus, even while he sleeps" (Śat. Br. 10.5.3, 12) and so on. "For that," i.e. for an indicatory mark, is "stronger" than the context. "That also," i e the fact of its being of a greater force, is stated in the Karma-Kāṇḍa thus. "If there be combination of direct assertion, indicatory mark, syntactical connection, context, place and name, then each succeeding one is weaker (than each preceding one), on account of its remoteness from the meaning" (Pū. Mī. Sū. 3 3 14). COMPARISON Rāmānuja He takes this sūtra as constituting an adhikarana by itself, concerned with an entirely different topic. The question is as to whether the eleventh section of the Mahānārāyaṇa-upaniṣad,—con- stituting the same vidyā as the vidyā, viz. the Dahara-vidyā, men- tioned in the tenth section—establishes only the object to be meditated on in that vidyā, or an object to be meditated on in all Brahma- vidyās. The prima facie view is that this section, in accordance with the context, establishes the object which is to be meditated on in the Dahara-vidyā only. The answer is. "(It establishes an object to be meditated in all Brahma-vidyās), on account of the majority of indicatory marks, (i.e. because there are many specific indications that Nārāyaṇa, designated in this section, is none but the object to be meditated on in all Brahma-vidyās), for that (viz. mark) is stronger (than the context), that too (has been stated in the Pūrva-mīmāṃsā)".¹ Śrīkaṇṭha He too takes this sūtra as forming an adhikarana by itself, con- cerned with a topic similar to that of Rāmānuja, only referring to a different passage, designating Rudra instead of Nārāyaṇa. Thus, ¹ Śrī. B. 3.3.43, pp. 325-326, Part 2.