वेदान्तसारः/चतुर्थाध्यायः/तृतीयःपादः
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लोक इति परब्रह्मविषयैव ! "ब्रह्मणा सह ते सर्वे" इति स्मृतिश्च
"तदुपर्यपि" इति न्यायेन चतुर्मुखलोकस्थोपासनविषया' ॥
'अप्रतीकालम्बनान्नयतीति बादरायण उभयथा च'
'दोषात् तत्क्रतुश्च ॥ १४ ॥'
प्रतीकालम्बना हि नामादिप्राणशब्दनिर्दिष्टप्रत्यगात्मस्वरूपपर्यन्तं सर्वै चिदचिद्वस्तुजातं ब्रह्मदृष्टया स्वरूपेण वा य उपासते, ते | अप्रती- कालम्बनास्तद्वयरिक्ता र्थे पञ्चाग्निविदो ये च परं ब्रह्मोपासते ; तान्नयत्यर्चि- रादिरिति भगवान् बादरायणेो मन्यते | कार्यमेिति पक्षे परमेवेति
they along with the Brahman' (Kurm. 1-12-269) refers to those who are the residents of the world of effected Brahman and resort to the meditation on the Highest as taught in the Brahmasutra 1-3-25.
14. ApratJkalambanan nayatiti Badarayana
ubhayatha ca dosat tatkratus'ca
They lead them whose objects of meditation are not symbols, thus badarayana thinks, because there is defect in both cases; and on confomtnity with the law of Tatkratu.
The clause 'The meditation on the symbols' means the meditation upon all the sentient and non-sentient beings mentioned 'with the series of terms beginning from name and ending with Prna that means the self, viewing them as the Brahman or in their essential nature. The clause 'The meditation upon things other than the symbols' means the
1 उपासीनविषया M 1.च पक्षे सकलोपनिषद्विरोधरूपदोषः प्रसज्यते | कार्यपक्षे "ब्रह्म गमयति '* परं ज्योतिरुपसंपद्य इत्याद्याः प्रकुप्येयुः !परमेवेति पक्षे ** य एवमेतद्विदुर्ये चेमेऽरण्ये श्रद्धां सत्यमुपासते तेऽर्चिषमभिसंमवन्ति इति श्रुतिः प्रकुप्येत् । कार्यपक्षे तत्क्रतुन्यायश्च विरुध्यते 1 अर्चिरादिना गतानां हि ब्रह्मप्राप्तिर- पुनरावृत्तिश्च श्रूयते । पञ्चाग्निविदस्तु, प्रकृतिवियुक्तात्मस्वरूपं ** य आत्मनि तिष्ठन् इत्यादिनावगतब्रह्मास्मभावमुपासत इति तेषामप्रतीकालम्बनत्वम् । तत्क्रतुन्यायाविरोधश्च ! उभयेऽपेि हि परिपूर्ण ब्रब्मोपासते भुखभेदेन-- स्वा- त्मशरीरकं ब्राह्य केचंन, ब्रह्मात्मकं स्वात्मानमितर ईति ॥
meditation on other than those said above. Badarayana thinks, that the light etc., lead them who know the five-fold fires and meditate upon the Highest Self following the latter class of the meditations said above. The contradiction with the statements made in all the Upanishadic passages arise, when the object of meditation is taken to be the effected Brahman or the Highest Self alone. If the object of meditation is taken to be the effected Brahman then the scriptural texts, ' They lead to the Brahman', (Chand. IV-15-6). and Having reached the Highest Light' (Chand. VIII-3-4) will oppose this view. If the Highest Self alone is held to be the object of meditation, then the text, Those, who know this (i.e., as stated in the Pancagnividya) and those too who in the forest medi- tate with faith upon the Truth, go to light' (Brh . VI.2-15) will oppose the view. If the object of meditation is held to be the effected Brahman then the law of Tatkratu will also be contra- dicted. It is stated in the scriptures that those, who traverse through the path of light. etc., reach the Brahntan and do not come back. The knowers of the five fires meditate on the self bereft of the Prakrti, and having for his Self the Brahman as
stated in the text, , He, who remains in the self' (Brh. 111.7.22'विशेषं च दर्शयति ॥ १५ ॥'
कार्यमुपासीनानां ब्रह्मप्राप्तिव्यतिरिक्तपरिमितदेशकालफलविशेषं च दर्शयति श्रुतिः “यावन्नाम्नो गतम्' इत्यादिका । इति श्रीभगवद्रामानुजविरचिते वेदान्तसारे चतुर्थस्या ध्यायस्य तृतीयः पादः ॥ Hence they do not meditate on the symbols. There is no contradiction with law of Tatkratu. Both of them meditate upon the Brahman in different ways. Some meditate upon the Brahman who has themselves for His body. Others meditate upon themselves having the Brahman for their Soul.
15. Visesam ca darsayati
And scripture declares the difference.
The meditation on the effected Brahman grants fruits in limited places and limited times, that are different from the attainment of the Brahman. This is stated in the text, ' He, who meditates upon name as Brahman, for him there is movment as he wishes as far as name extends *Chand.7.1-5. THUS ENDS THE 3RD PADA OF THE 4TH ADHYAYA
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