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

[sū. 3. 3. 56. ADH. 24.] VEDĀNTA-KAUSTUBHA 701 Adhikarana 24: The section entitled "Differ- ence of words". (Sūtra 56) SŪTRA 56 "(THE VIDYĀS ARE) DIVERSE, ON ACCOUNT OF THE DIFFERENCE OF WORDS AND SO ON." Vedānta-pārijāta-saurabha There is diversity among the Śāṇḍilya-vidyā and the rest. Why? "On account of the difference of words and so on" regarding them. Vedānta-kaustubha Now, by showing ¹ that in spite of Brahman, the object to be meditated on, being one and the same, there are diverse meditations as there are different texts about them and so on, (the author) is after that removing the following doubt: It has been pointed out imme- diately above that in spite of there being injunctive texts regarding the meditations on the separate parts, the meditation on the Whole is the best of all, as the object meditated on is everywhere the same. Similarly, in spite of there being injunctive texts regarding different kinds of meditations on Brahman, such as the Śāṇḍilya-vidyā and the rest, all these meditations must be one and the same, as the object meditated on is everywhere the same (viz. Brahman). The doubt is as to whether all the meditations on Brahman which result in final emancipation, consisting in the attainment of Brahman, viz. the Śāṇḍilya-vidyā ², the Bhūma-vidyā ³, the Sad- vidyā ⁴, the Dahara-vidyā ⁵, the Upakosala-vidyā ⁶, the Vaiśvānara- vidyā ⁷, the Ānandamaya-vidyā ⁸, the Akṣara-vidyā ⁹, and so on, ¹ Here the śatṛ-suffix implies reason. ² Vide Br. Sū. 3.3 31. ³ Bhūma-vidyā or the doctrine of the Plenty taught by Sanatkumāra to Nārada. Vide Chānd. 7 13. Vide also V.K. 1.3.8. ⁴ Vide Br. Sū. 3.3.35. ⁵ Vide Br. Sū. 3.3.31. ⁶ Op. cit. ⁷ Op. cit. ⁸ Ānandamaya-vidyā or the doctrine of the Self consisting of bliss. Vide Tait. 2. ⁹ Akṣara-vidyā or the doctrine of the Imperishable taught to Gārgī by Yājñavalkya. Vide Bṛh. 3.8. Vide also V.K. 3.3.33.