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

[Sū. 1. 1. 29.
ADH. 11.] VEDĀNTA-PĀRIJĀTA-SAURABHA 81
(We reply.) Such an objection cannot be raised. Why? "In
both the cases", i.e. in the case of the locative as well as in the case
of the ablative, the oneness of the root-meaning, which is the main
thing, is not set aside by the meaning of the case-endings, which is
subsidiary only; just as the expressions: 'A hawk on the top of the
tree', 'A hawk above the tree' (mean the same thing). Hence, it is
established that the object denoted by the term "light" is the Supreme
Brahman alone, possessed of unsurpassed splendour.
Here ends the section entitled 'The light' (10)
Adhikarana 11. The section entitled 'Indra and
the vital-breath' (Sūtras 29-32)
SŪTRA 29
"(BRAHMAN IS DENOTED BY THE WORD) VITAL-BREATH, ON
ACCOUNT OF INTELLIGIBILITY IN THAT WAY"
Vedānta-pārijāta-saurabha
In the text: 'I am the vital-breath' (Kauṣ. 3.2¹) and so on,
the object denoted by the term 'vital-breath' and the rest, is the
Highest Self, because the qualities of highest auspiciousness, endless-
ness and so on are intelligible only if the Highest Self be understood.
Vedānta-kaustubha
Now, by showing, in the following four aphorisms, that the
Kauṣītaki-texts all refer to Brahman, the author refutes the view that
words like 'vital-breath', 'Indra' and so on mean the individual soul.
In the Kauṣītaki-brāhmaṇa-upaniṣad, the Pratardana-vidyā is
recorded, beginning: 'Pratardana, verily, the son of Divodāsa, arrived
by fighting and valour at the beloved abode of Indra' (Kauṣ. 3.1).
It is said here: Being told by Indra: '"I will give you a boon"' (Kauṣ.
3 1), Pratardana said: '"Do you yourself choose (a boon) for me,²
what you consider to be the most beneficial for mankind"' (Kauṣ.
¹ Ś, R, Bh, ŚK, B.
² The word 'varam' is not included in the original text.
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