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

[SŪ. 3. 3. 24.
ADH. 9.] VEDĀNTA-KAUSTUBHA 619
of the non-difference of names and the rest, the meditations are the
same,—(the author) states the correct conclusion: “Even in the
meditation on the person”. The meditations on the person are
different Why ? Because “even in the meditation on the person” of
the Chāndogya and the Taittirīya-manual, recorded without distinction,
the attributes which are mutually different are “not recorded”, i.e.
not mentioned, in the other place. Thus, in the Chāndogya, the life
of a person, up to his hundred and sixteen years, divided thrice, is
imagined to be a libation. In the Taittirīya-manual, on the other hand,
in the text. “The evening, the morning and the mid-day are the
libations” (Tait. Ār. 10 64; Mahānār. 25.1), three libations are imagined,
but in the Chāndogya three libations are not imagined.¹ Moreover, in
the Chāndogya, the desire to eat and the rest are imagined to be the
purificatory ceremony and so on,² but not in the Taittirīya-manuals.
In the Chāndogya, a person is imagined to be a sacrifice thus: “The
person, verily, is a sacrifice” (Chānd 3.16.1), but his soul and the rest
are not imagined to be the sacrificer and so on In the Taittirīya-
manual, on the other hand, the soul of the person is imagined to be a
sacrifice and so on thus: “For him who knows thus, the soul of the
sacrifice is the sacrificer” (Ait. Ār. 10 64; Mahānār. 25.1 ³). Hence
there is a difference of form in the two cases, since everywhere the
difference of special points is the cause of the difference of meditation.
There is a difference of connection with fruit as well. In the Chāndogya,
to begin with, the fruit of the meditation on the person is the attain-
ment of longevity.⁴ In the Taittirīya-manuals, on the other hand, the
attainment of Brahman is the fruit of the meditation on the person.
Thus, having set forth the meditation on Brahman in the previous
section thus: “Let him unite himself with you, the great Brahman,
¹ In the Chāndogya, the parts of the one and the same thing are fancifully
represented as three libations; while in the Taittirīya-manuals three different
things are so represented.
² Vide Chānd. 3.16.1–5. “When he desires to eat and drink and does not
enjoy himself—that is his purificatory ceremony,” etc. '
³ The Chāndogya stops at identifying a person with a sacrifice, but does
not enter into any details. The Taittirīya-manuals differ from the Chāndogya
not only in not identifying a person with a sacrifice, but also in entering into
greater details.
⁴ Vide Chānd. 3.16.7. “He who knows this lives for hundred and sixteen
years.”
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