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.
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