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

[sū. 3. 3. 55. · ADH 23.] VEDĀNTA-KAUSTUBHA 699 Paurṇa-māsa sacrifice and the rest together with the subsidiary parts. Thus, the scriptural text : ‘“Your head would have fallen off if you had not come to me”’ (Chānd. 5.12.2 ¹), designating the fault involved in the meditation on each limb, shows the excellence of the meditation on the aggregate. Vedānta-kaustubha It has been pointed out above that in accordance with scriptural statements, meditations mentioned in one place are applicable to other places. Why should we not, then, meditate on the parts in the Vaiśvānara-vidyā, in accordance with scriptural statement ?—To this objection (the author) replies. In the Vaiśvānara-vidyā, from the questions and answers of the six sages, viz. Prācīnaśāla and the rest and king Kekaya, we learn of a meditation on the Vaiśvānara (or the Universal Soul) in its separate aspect, viz. the heavenly world, the sun, the wind, the ether, the earth,—as well as in its aggregative aspect. Here the doubt is, viz. whether one should meditate on the separate parts or on the aggregate. On the suggestion that in accordance with the scriptural texts laying down an injunction regarding the meditation on the separate parts, one should meditate on the separate parts,— We reply: There is “superiority”, i.e. excellence, “of the plenti- tude,” i.e. of the meditation on the aggregate alone, and not of the meditations on the separate parts,—since the object to be meditated on being Vaiśvānara alone, having (different) limbs like the heaven as its head and so on, the beginning and the end form a connected whole. “As in the case of a sacrifice.” That is, just as the single performance of sacrifices like Paurṇa-māsa and the rest in their entirety is intended to be designated, but not of the separate parts like the preliminary offerings and the rest, so is the case here also. “For,” the scriptural text, designating the fault involved in the medita- tion on the separate parts, viz. : ‘“Your head would have fallen off had you not come to me”’ (Chānd. 5.12.2), ‘“You would have become blind had you not come to me”’ (Chānd. 5.13.2) and so on, “shows” “thus”, i.e. that the meditation on the aggregate alone is to be undertaken and not meditation on the separate parts. It is not to be said also that (on the above view) the texts enjoining meditating on the separate parts will become meaningless, ¹ Ś, R, Bh, Śk. 15