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BIBLIOTHECA INDICA
A COLLECTION OF ORIENTAL WORKS
VEDĀNTA-PĀRIJĀTA-SAURABHA
OF
NIMBĀRKA
AND
VEDĀNTA-KAUSTUBHA
OF
ŚRĪNIVĀSA
(COMMENTARIES ON THE BRAHMA-SŪTRAS)
TRANSLATED AND ANNOTATED BY
ROMA BOSE, M.A., D.Phil. (Oxon.)
SIR WILLIAM JONES
Work Issue Number
Number 1537
259 New Series
Vol. I
MDCCXLVI - MDCCXCIV
CALCUTTA
Printed at the Baptist Mission Press
Published by the Royal Asiatic Society of Bengal,
1, Park Street
1940

NOTICE
BIBLIOTHECA INDICA
PUBLISHED BY
THE ROYAL ASIATIC SOCIETY OF BENGAL
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BIBLIOTHECA INDICA
WORK No 259
――――
VEDĀNTA-PĀRIJĀTA-SAURABHA
OF
NIMBĀRKA
AND
VEDĀNTA-KAUSTUBHA
OF
ŚRĪNIVĀSA
(COMMENTARIES ON THE BRAHMA-SŪTRAS)
(ENGLISH TRANSLATIONS)

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VEDANTA-PARIJĀTA-SAURABHA
OF
NIMBĀRKA
AND
VEDĀNTA-KAUSTUBHA
OF
ŚRĪNIVĀSA
(COMMENTARIES ON THE BRAHMA-SŪTRAS)
TRANSLATED AND ANNOTATED BY
ROMA BOSE, M.A., D.Phil. (Oxon.)
VOLUME I
PRINTED AT THE BAPTIST MISSION PRESS
PUBLISHED BY THE ROYAL ASIATIC SOCIETY OF BENGAL
CALCUTTA
1940

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PREFACE
Nimbārka's commentary on the Brahma-Sūtras known as the
Vedānta-Pārijāta-Saurabha, and that of his immediate disciple
Śrīnivāsa styled the Vedānta-Kaustubha are the chief works of the
school of philosophy associated with the name of Nimbārka. The
latter is not, however, a mere commentary on the former, as is some-
times wrongly supposed, but a full exposition of the views expressed
in the Vedānta-Pārijāta-Saurabha which is very terse and concise and
is not always clear Both the treatises are therefore essential for the
proper understanding of the doctrine of Nimbārka
Hitherto no translation of either of these works was available in
the English language, and the task was undertaken by Dr. Roma
Bose (Chaudhuri) at the suggestion of Prof F W Thomas, Boden
Professor of Sanskrit in the University of Oxford, under whose super-
vision it was carried out during 1934--1936, as part of the thesis for
the Degree of D.Phil. of that University.
This authoritative English Edition of the Vedānta-Pārijāta-
Saurabha has been prepared after carefully comparing the manuscripts
Nos. E164, 2480, 2481 and 3273 of the India Office Library and the
printed Sanskrit texts of the Kāśī, Brindāban and Chowkhāmbā
Series. The translation of the Vedānta-Kaustubha was based on the
Sanskrit texts of the Kāśī and Brindāban editions. Differences of
readings of the various manuscripts and printed texts of both the
treatises have been noted in the footnotes
As is well-known the doctrine of Advaita, as developed by Śaṁkara,
was the earliest of the Vedāntic systems, and in the great efflorescence
of philosophic thought in India during the 9th–16th centuries, various
schools of thought arose, mostly as protests against the extreme
views held by the Advaita school. There is no doubt that by reason
of its great metaphysical appeal and the rigid application of logical
canons, Śaṁkara's Advaita-vāda exercised the most profound influence
on Indian thought and marked him out as the greatest philosophical
genius born in this country. His insistence, however, on the sole
reality of 'Abheda' or non-difference and the unreality of Bheda or
difference evoked strong reactions, the foremost of which was the
Viśiṣṭādvaita-vāda of Rāmānuja, whose importance was only second
to that of Śaṁkara. According to him the reality is not an abstract

vi PREFACE
concept in the Śaṃkarite sense in which the non-difference completely
loses its identity, but is a synthetic unity of both—the relation between
the two being that of the substance-attribute. That is, the attribute
is different from the substance in the sense that it inheres in it though
the latter cannot be equated with any particular attribute and is not
a mere assemblage of them all, but is something over and above. In
other words, the substance and the attribute, or the unity and plurality
are both real and form an organic whole, and the relation between
them is the relation of non-difference, and not of absolute identity.
Rāmānuja's doctrine is hence known as Viśiṣṭādvaita-vāda or qualified
monism as against the absolutism of Śaṃkara.
Śrīkaṇṭha, who followed Rāmānuja, agreed that the relation
between the Brahman and the Universe was that of non-difference, but
while the latter identified Brahman with Viṣṇu, according to Śrīkaṇṭha
it was Śiva. His theory is therefore called Viśiṣṭa-Śivādvaita vāda.
The school of Bhāskara holds that both the unity and plurality are
real. The relation between the two is one of difference non-difference
during the effected state of Brahman, i.e. during the cosmic existence
and creation, but one of complete identity during the causal state of
Brahman, i.e. during salvation and dissolution. In other words, the
individual Soul or Jīva, during the state of Saṃsāra, is different from
Brahman due to the presence of the Upādhis (limiting adjuncts)
such as the body, the sense organs, etc., but when these are not present
and it is Mūkta, the Jīva becomes absolutely identical with Brahman
of which it is only the effect. Similarly, the world is both different
and non-different from Brahman during creation, but identical with
Him in Pralaya (dissolution). Hence Bhāskara's view is known as
‘Aupādhika-Bhedābheda-vāda’, i.e. the Bhedābheda relation between
Brahman and the Universe is only Aupādhika or due to the limiting
adjuncts only and therefore lasts as long as these adjuncts last. But
when the Saṃsāra is over and the Upādhis are no more, there is no
longer any Bhedābheda between Brahman and the Universe, the former
alone becomes the reality and no separate soul or matter can then
exist.
Baladeva's school also admitted the reality of both the unity
and plurality. In a sense, both the Jīva and the Jagat are different
from Brahman but in another they are non-different as effects of
Brahman. This relation of difference-non-difference is transcendental
and cannot be comprehended by reason and must be accepted on the
authority of the Scriptures (revelation). His doctrine goes, therefore,

PREFACE vii
under the name of 'Acintya-Bhedābheda-vāda', i. e. the Bhedābheda
relation of Brahman and the Universe is Acintya or incomprehensible
by reason.
The doctrine of Nimbārka, which developed in the atmosphere of
general reaction against Śaṃkara's Advaitism, shared the views of the
above schools in their insistence on the reality of the Many. According
to Nimbārka, Brahman and Jīva-Jagat are equally real as was also
held by Rāmānuja, but the difference between them is not superseded
by non-difference as the latter supposed. In fact, the difference
between the two is just as significant as their non-difference. While
it is true, as Rāmānuja thought, that the Jīva-Jagat or the entire
universe inheres in the unity of Brahman as an organic whole and as
such can lay no claim to separate existence, yet as the effect is different
from the cause, in the same sense is the Many different from the One,
and their difference is as fundamental as their non-difference.
Nimbārka's system has therefore been called the Svābhāvika-Bhedā-
bheda-vāda in which the relation between Brahman and the Jīva-Jagat
is regarded as one of eternal difference-non-difference during Saṃsāra
or the cosmic existence as well as Pralaya or dissolution, and not
only during the former state as Bhāskara thought. According to his
view even the freed Soul (Mukta-Jīvātman) is both different and non-
different from Brahman and even in Pralaya does the Jagat inhere in
Brahman as a distinct entity.
In her English rendering of the Vedānta-Pārijāta-Saurabha and
Vedānta-Kaustubha, Dr. Bose has not only given Nimbārka's
reading and interpretation of each Sūtra, but has compared them with
those of Śaṃkara, Rāmānuja, Śrīkaṇṭha, Bhāskara and Baladeva
belonging to the antagonistic and allied schools of the Vedānta
Philosophy. Differences from the religious and ethical grounds have
not either been ignored. The present work therefore is not to be
considered as a mere translation, but it gives also reviews of the main
tenets of the post-Śaṃkara theistic schools which arose in opposition
to Advaita-Vedāntism, though the full philosophical exposition of
Nimbārka's doctrine and the comparative study of the development of
Indian thought during this period has been discussed by her in a
separate work which will form the third and concluding volume
of this series.
The work consists of four chapters. In Chapter I
(Samanvayādhyāya), it is sought to establish that Brahman is the sole
subject of all Scriptures. The nature of Brahman, His attributes and

viii PREFACE
the sources of our knowledge of Him are discussed in this chapter. In
Chapter II (Avirodhādhyāya), Nimbārka first refutes the rival views
of Sāṁkhya-Yoga, Nyāya-Vaiśeṣika, Buddhism, Jainism, Śaivism
and Śāktaism, and considers the problems of Jīva and Jagat, their
natures and attributes and the manner in which they are related to
Brahman. These two chapters are purely metaphysical and supply
the philosophical foundations of the doctrine of Nimbārka. The
remaining ones are chiefly of devotional and ethical interests. In
Chapter III (Sādhanādhyāya), for example, the means of attaining
Mokṣa (salvation), the nature and importance of meditations as
mentioned in the Upanishads are discussed. In Chapter IV
(Phalādhyāya), Nimbārka gives his views on Mokṣa, the fruit and the
conditions of the Mukta (released) Jīvātman or soul, etc. According
to him Mokṣa or salvation implies two conditions, namely, the attain-
ment of qualities and nature similar to Brahman (Brahma-Svarūpa-
lābha), and the full development of one's own individuality (Ātma-
Svarūpa-lābha). This full development means the complete manifesta-
tion of one's real nature as consciousness (Jñāna-Svarūpa) and bliss
(Ānanda), untainted and unimpeded by matter which screens it during
Saṁsāra, and deceives it into believing that it is self-sufficient and
independent of Brahman. When, however, Mokṣa is attained, it is
realized that it is dependent on Brahman as His organic part and in
that sense non-different from Him. It implies the destruction of
narrow egoity, but not the annihilation of individuality as is the goal
of the Advaita school. Nimbārka's ideas on Mokṣa or salvation
therefore are the logical outcome of his theistic mind which seeks to
find a place for the devotional soul without completely merging it in
Brahman.
The first two chapters containing the metaphysical portion of the
work is now issued as Volume I consisting of 474 pages. Volume II
will comprise the remaining two chapters and indexes for both the
volumes. The latter is expected also to be published during this year.
B. S. GUHA,
29th February, 1940. General Secretary,
Royal Asiatic Society of Bengal.

UNIVERSITY OF DELHI
निष्ठा धृतिः सत्यम्
DELHI UNIVERSITY
LIBRARY

DELHI UNIVERSITY LIBRARY
Cl. No. R6842:62 1:1:19 110.2
Ac. No. 405847 Date of release for loan
This book should be returned on or before the date last stamped
below. An overdue charge of 5 Paise will be collected for each
day the book is kept overtime.

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BIBLIOTHECA INDICA
Work No. 259
VEDĀNTA-PĀRIJĀTA-SAURABHA
OF
NIMBĀRKA
AND
VEDĀNTA-KAUSTUBHA
OF
ŚRĪNIVĀSA
(COMMENTARIES ON THE BRAHMA-SŪTRAS)
(ENGLISH TRANSLATION)

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VEDANTA-PĀRIJĀTA-SAURABHA
OF
NIMBĀRKA
AND
VEDĀNTA-KAUSTUBHA
OF
ŚRĪNIVĀSA
(COMMENTARIES ON THE BRAHMA-SŪTRAS)
TRANSLATED AND ANNOTATED BY
ROMA BOSE, M.A., D.Phil. (Oxon.)
VOLUME II
PRINTED AT THE BAPTIST MISSION PRESS
PUBLISHED BY THE ROYAL ASIATIC SOCIETY OF BENGAL
CALCUTTA
1941

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