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

[SŪ. 2. 4. 15.
466 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 7.]
Baladeva
Interpretation different, viz. “But the light (jyotiḥ) is the prime
ruler (ādyadhiṣṭhāna), on account of the declaration of that.” That
is, the Lord is the primary initiator of the sense-organs, while the
fire-god and the rest, and the individual soul are secondary initiators.¹
SŪTRA 15
“WITH THE POSSESSOR OF THE VITAL-BREATH, ON ACCOUNT OF
SCRIPTURAL TEXT.”
Vedānta-pārijāta-saurabha
There is a servant-master relation between the sense-organs and
the individual soul alone. The soul is the enjoyer, “on account of
the scriptural text”: ‘Now where the eye has entered into the ether,
that is the seeing person: the eye is for seeing’ (Chānd. 8.12.4²).
Vedānta-kaustubha
If this be so, then enjoyment, too, may pertain to the gods,—to
this the author replies:
The possessor of the vital-breath is one who has the vital-breath,
the cause of the holding up of the body and the sense-organs. The
sense-organs have a servant-master relation “with the possessor of
the vital-breath”, i.e. with the individual soul. This being so, the
possessor of the vital-breath alone is the enjoyer of objects through
the sense-organs,—this is the sense. Why? “On account of scriptural
text”, i.e. on account of the scriptural text: ‘Now, where the eye
has entered into the ether, that is the seeing person; the eye is for
seeing’ (Chānd. 8.12.4).
¹ G.B. 2.4.14, p. 249, Chap. 2.
² Ś, B.

[SŪ. 2. 4. 16.
ADH. 7.] VEDĀNTA-KAUSTUBHA 467
SŪTRA 16
"ON ACCOUNT OF THE ETERNITY OF THAT."
Vedānta-pārijāta-saurabha
"On account of the eternity" of the above relationship with the
individual soul alone, but not with the presiding deities.
Vedānta-kaustubha
For this reason, too, the enjoyer of the fruits, accomplishable
by the sense-organs, is their master, the possessor of the vital-breath
alone, but their presiding deities are not such enjoyers, "on account of
the eternity of that", i.e. because there is an eternal relation between
the sense-organs and the possessor of the vital-breath alone, as proved
by the scriptural text: 'He going out the vital-breath goes out after
him. The vital-breath going out all the sense-organs go out after
it' (Bṛh. 4 4.2). The gods, on the other hand, abide in highest
lordship, and not in what is wretched (viz. the body), in accordance
with the scriptural text; 'Evil, verily, does not approach the gods'
(Brh. 1 5 20¹).
COMPARISON
All others add a "ca" in the middle thus: "Tasya ca nityatvāt".
Śaṃkara
The interpretation of the word "tasya" different, viz.: "Because
of the eternity of that (viz. of the individual soul)". That is, the
individual soul alone abides permanently in the body as the enjoyer,
but the deities cannot do so.²
Rāmānuja and Śrīkaṇṭha
This is sūtra 14 in their commentaries. Interpretation different:
On account of the eternity of that (viz. of the attribute of being
ruled by the Lord). That is, all objects are eternally ruled by the
Lord alone. Hence it follows that the rule of the sense-organs by the
deities and the individual soul really depends upon the will of the
Lord.³
¹ Reading: "pāpam" and not "anagham". Vide Bṛh. 1.5.20, p. 70.
² Ś.B. 2.4.16, pp. 667-68.
³ Śrī. B. 2.4.14, p. 182, Part 2; Śk. B. 2.4.14, pp. 178-79, Parts 7 and 8.

468 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 2. 4. 17.
ADH. 7.]
Baladeva
Interpretation different, viz And on account of the eternity
of that, (i.e. of the relationship between the Lord and the gods)
That is, there being an eternal relation between the gods and the
Lord, the real ruler, the gods rule the sense-organs and so on, through
the mere will of the Lord ¹
——————————————————
SŪTRA 17
"THEY (ARE) SENSE-ORGANS, ON ACCOUNT OF THE DESIGNATION
OF THOSE AS OTHER THAN THE BEST."
Vedānta-pārijāta-saurabha
"On account of the designation of those," i.e. of sense-organs,
as different from the chief in the passage: 'From him arise the vital-
breath, the mind and all the sense-organs' (Muṇḍ. 2.1.3 ²), "they",
i.e. the sense-organs, are different entities called 'sense-organs', but
not particular modes of the chief.
Vedānta-kaustubha
Apprehending the objection, viz. in conformity with the scrip-
tural text: '"Come, let us all become a form of him." Of him alone,
they became a form' (Bṛh. 1.5 21 ³), other sense-organs, like the
eye and the rest, are different modes of the chief vital-breath. They
are not separate entities and cannot, therefore, have a separate re-
lation with the possessor of the vital-breath (viz. the individual soul),
our purpose being served if they have a relation with the vital-breath
alone,—the author replies here.
"On account of the designation of those," i.e. of them "as different
from the chief" vital-breath in the passage: 'From him arise the vital-
breath, the mind and all the sense-organs' (Muṇḍ. 2.1.3), separate
entities indeed are designated by the scriptural text: 'Those prāṇas
1 G.B. 2.4.16, p. 250, Chap. 2.
2 Ś. Bh., B.
3 Vide Bṛh. 1.5.21 for the story. When the different sense-organs were
created by Prajāpati, death came and overcame them all, with the exception of
the vital-breath. Thereupon, the sense-organs decided to assume the form of the
vital-breath.

[SŪ. 2. 4. 18.
ADH. 7.] VEDĀNTA-PĀRIJĀTA-SAURABHA 469
other than the chief, are the sense-organs' Otherwise, the eye and the
rest too being understood—like apāna and so on—simply by the
phrase. 'From him arise the vital-breath', the separate mention:
'and all the sense-organs' must be meaningless. Hence the sense-
organs being separate entities, their relation with the possessor of the
vital-breath or the individual soul must be depicted to be certainly
different from their relation with the vital-breath.
It cannot be said also that the mind too, which is separately
designated, cannot be a sense-organ,—since in accordance with the
Smṛti passages, viz.. "The sense-organs of which the mind is the sixth"
(Gītā 15.7), "The sense-organs are ten and one" (Gītā 13 6), as well
as in accordance with the scriptural text: 'There are ten sense-organs
in a person, the soul is the eleventh' (Bṛh. 3.9 4), the mind as well is
admitted to be a sense-organ. The separate designation of the mind,
too, is not futile, since the mind being the leader of the sense-organs
in conformity with the text: '"And of the sense-organs, I am the
mind"' (Gītā 10.22), such a separate mention has a meaning. By
the scriptural text: '"Come let us assume all become a form of him
alone"' (Bṛh. 1.5.21), on the other hand, it is denoted simply that the
activities of the sense-organs are under the control of the vital-breath.
The sense-organs, also, being under the vital-breath, are called 'vital-
breaths',¹ just as in the text: 'All this verily, is Brahman' (Chānd.
3.14.1), the term 'Brahman' has been applied to the world, it being
under His control.
SŪTRA 18
"ON ACCOUNT OF THE SCRIPTURAL TEXT REGARDING DIFFERENCE
AND ON ACCOUNT OF DIFFERENCE."
Vedānta-pārijāta-saurabha
"On account of the scriptural mention of the difference" of the
chief vital-breath from speech and the rest at the end of the section
treating of speech, etc. thus: 'Then, verily, they said to the breath
in the mouth' (Bṛh. 1.3.7²); "and on account of the difference" of
the sense-organs, the apprehenders of sense-objects, from the best
vital-breath, the cause of the subsistence of the body, the sense-organs
and the rest,—they are separate entities.
¹ Prāṇa. ² Ś, Bh.

[SŪ. 2. 4. 19.
470 VEDĀNTA-KAUSTUBHA ADH. 8.]
Vedānta-kaustubha
Having begun thus: 'They said to speech' (Bṛh. 1.3.2), and
having concluded the section treating of speech and the rest, destroyed
by the demons, Scripture goes on to declare the chief vital-breath as
different from the sense-organs like speech, etc. in a passage in a
different section: 'Then, verily, they said to the breath in the mouth'
(Bṛh. 1.3.7) There is also a great difference between them, such
as: the best vital-breath is the cause of the holding up of the body,
the sense-organs and so on, while the sense-organs have speech and
the rest for their objects, and so on. Hence, the sense-organs are
different from the chief vital-breath,—this is the sense. Thus it
is established that the sense-organs ¹,—presided over by the gods,
connected with the individual soul, and denoted by the term 'sense-
organ',—are different from the best vital-breath.
Here ends the section entitled "The superintending of fire and
the rest" (7).
COMPARISON
Śaṃkara, Bhāskara and Baladeva
They divide this sūtra into two different sūtras, thus: "Bheda-
śruteḥ" and "Vailakṣaṇāc ca".
Adhikaraṇa 8: The section entitled "The making
of name and form". (Sūtras 19–21)
SŪTRA 19
"BUT THE MAKING OF NAME AND FORM (IS THE FUNCTION) OF
HIM WHO RENDERS TRIPARTITE, ON ACCOUNT OF TEACHING."
Vedānta-pārijāta-saurabha
The evolution of names and forms too,—mentioned in the texts:
'That divinity thought: "Come, let me, having entered into these
¹ Prāṇas.

[SŪ. 2. 4 19.
ADH. 8.] VEDĀNTA-KAUSTUBHA 471
three deities with this living soul, evolve name and forms"' (Chānd
6.3.2 ¹), '"Let me make each of them tripartite"' (Chānd. 6.3 3 ²)—
is the work of the Supreme Being alone "who renders tripartite".
He alone who made each of the deities tripartite is the creator of names
and forms like fire, sun and the rest. Why? Because beginning
thus: 'That divinity' (Chānd. 6.3.2), the text goes on to teach that
the evolution (of names and forms) is due to the Supreme Deity thus:
'"Let me, having entered with this living soul, evolve name and
form"' ³ (Chānd. 6.3.2).
Vedānta-kaustubha
Thus, there being an enquiry with regard to the characteristic
marks of the object which one should desire to enquire into (viz.
Brahman), it has been established in the preceding chapter ⁴, that He
is the cause of the world. Here, on the other hand, with a view to
confirming it and demonstrating the cause of the world as held by us,
it has been firmly established, after an examination of the cause
as designated by others, ⁵ that the ether and the rest are created by
Brahman. Then, the author is, now, removing a doubt as to whether
the evolution of name and form is due to the Supreme Brahman—a
doubt arising from the word 'individual soul' in the scriptural text
to be cited hereafter.
The evolution of name and form is mentioned in the Chāndogya,
under the section teaching of the Existent, in the passages: 'That
divinity thought: "Come, let me, having entered into these three
deities with the living soul (jīvātman), evolve name and form"'
(Chānd. 6.3.2), '"Let me make each of them tripartite"' (Chānd.
6.3.3). The question is: Is this evolution due to the individual soul
or to the Supreme Soul? If it be suggested: To the individual soul
alone, as indicated by the phrase: 'having entered with this living
soul',—
We reply. The word "but" is meant for disposing of the prima
facie view. "The making of name and form," i.e the evolution of
name and form, can be the work "of one who renders tripartite",
i.e. of the Supreme Soul alone, omniscient and omnipotent who made
¹ Ś, R, Bh, Śk, B. ㅤㅤㅤㅤㅤㅤㅤㅤ² Op. cit.
³ Ś, R, Bh, Śk, B. ㅤㅤㅤㅤㅤㅤㅤㅤ⁴ Vide Br. Sū. 1.1.2.
⁵ In the 2nd pāda of the 2nd chap.

[SŪ. 2. 4. 20.
472 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 8.]
each of the deities tripartite. Why? Having begun thus: "That
divinity thought" (Chānd. 6 3.2), the text goes on to designate,—
through the use of the first person: " 'Let me evolve name and form'"
(Chānd. 6.3.2),—the Lord's resolve to evolve names and forms thus:
" 'Let me make each of them tripartite' " (Chānd. 6.3.3). Then, for
fulfilling this desire, having made each of the deities tripartite prior
to the creation of the egg, having then created the egg, and having
then entered therein, He made names and forms. The scriptural
text about tripartition secondarily implies the process of making each
element five-fold. Thus, as the Supreme Brahman alone, who renders
tripartite, has been designated as the creator of names and forms; and
as the individual soul is incapable of creating names and forms, the
evolution is due to the former alone. The motive for using the
term 'individual soul' (jīvātman) here will be made clear by the
aphorism: "For (Brahman is) without form" (Br. Sū. 3.2.14).
SŪTRA 20
"FLESH AND THE REST ARE OF AN EARTHLY NATURE, IN ACCORD-
ANCE WITH SCRIPTURAL TEXT, AND THE OTHER TOO."
Vedānta-pārijāta-saurabha
That in the body there are the evolutes of fire, water and food,
made tripartite, may be ascertained from scriptural text itself, viz.
'From the earth the excreta, flesh and the mind; from water urine,
blood and the vital-breath; from fire the bones, marrow and speech'.¹
Vedānta-kaustubha
With a view to exhibiting the worthlessness of the physical body,
the author is demonstrating that the evolutes of the fire, water and
earth, made tripartite, pertain to the body.
"Flesh and the rest" should be known, "in accordance with
scriptural text", "to be of an earthly nature", i.e. to be arising from,
the earth, made tripartite, and of the form of rice, barley and so on
consumed by the embodied soul. By the phrase: "and so on", the
excreta and the mind are to be understood. The scriptural text is
to the effect: 'The food which is consumed becomes three-fold.
¹ Not quoted by others.

[sū. 2. 4. 21.
ADH. 8.] VEDĀNTA-KAUSTUBHA 473
That which is its grossest portion becomes the excreta, that which is
the medium, the flesh; that which is the finest, the mind’ (Chānd.
6 5 1) Similarly, the three evolutes of each “of the other two also”,
i e. of water and fire, are to be understood. The urine, blood and the
vital-breath,—these are the evolutes of water. The bones, marrow
and speech,—these are the evolutes of fire. Here, the vital-breath
is taken to be an evolute of water, only because it depends on water
for its existence, the vital-breath being really but a special state
of the air itself.¹ Likewise, the designation of the earthly nature
of the mind is only meant for showing that its well-being depends
to the consumption of food ² The evolutes of fire, too, are to be under-
stood in a similar manner.
SŪTRA 21
“BUT ON ACCOUNT OF SPECIALITY, (THERE IS) THAT DESIGNATION,
THAT DESIGNATION.”
Vedānta-pārijāta-saurabha
“But” they are regarded as different is on the ground of the
preponderance of parts
Here ends the fourth quarter of the second chapter in the Vedānta-
pārijāta-saurabha, the explanation of the Śārīraka-mīmāṁsā
texts by the reverend Nimbārka.
Vedānta-kaustubha
To the objection, viz. What is the ground of distinguishing
among the evolutes of these three elements, made tripartite,—the
author replies:
The term “but” is meant for disposing of the objection. On
account of the preponderance of one element,³ “the designation”, viz.
that this is an evolute of this, this of that and so on, is proper.
¹ Vide Br. Sū. 2.4.9.
² Vide the story of Śvetaketu who failed to remember and recite the Ṛg-verses
and so on when he was fasting, but remembered and answered everything when
he took food. Vide Chānd. 6.8.7.
³ This explains the compound “Vaiśeṣyāt”

474 VEDĀNTA-KAUSTUBHA [SŪ. 2. 4. 21
ADH. 8.]
The repetition indicates the conclusion of the chapter. Hence it
is established that there is no contradiction whatsoever among the
scriptural texts which are in concordance with regard to Brahman,
Lord Vāsudeva.
Here ends the section entitled “The making of name and
form” (8).
Here ends the fourth quarter of the second chapter of the holy
Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṁsā by the
reverend teacher Śrīnivāsa, dwelling under the lotus-feet of the holy
Nimbārka, the founder and the teacher of the sect of the venerable
Sanatkumāra.
Here ends the second chapter entitled “Non-contradiction”.
Résumé
The fourth quarter of the second chapter contains—
1 21 sūtras and 8 adhikaraṇas, according to Nimbārka;
2. 22 sūtras and 9 adhikaraṇas, according to Śaṁkara;
3. 19 sūtras and 8 adhikaraṇas, according to Rāmānuja;
4. 22 sūtras and 9 adhikaraṇas, according to Bhāskara;
5 19 sūtras and 8 adhikaraṇas, according to Śrīkaṇṭha;
6. 22 sūtras and 15 adhikaraṇas, according to Baladeva.
Śaṁkara, Bhāskara and Baladeva divide sūtra 18 in Nimbārka’s
commentary into two separate sūtras. Rāmānuja and Śrīkaṇṭha
take sūtras 2 and 3 in Nimbārka’s commentary as one sūtra, also
sūtras 14 and 15 as one sūtra.
END OF VOLUME I

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VOLUME II
THIRD CHAPTER (Adhyāya)
FIRST QUARTER (Pāda)
Adhikarana 1: The section entitled "Obtain-
ing what is different from that". (Sūtras 1-7)
SŪTRA 1
"IN OBTAINING (A BODY) DIFFERENT FROM THAT (THE SOUL)
HASTENS CLOSELY EMBRACED, FROM QUESTION AND DETERMINA-
TION."
The interpretation of the Brahma-sūtras, entitled the Vedānta-
pārijāta-saurabha, composed by the reverend Nimbārka.
The object to be established (viz. Brahman) being definitely
ascertained by means of concordance and non-contradiction,¹ now the
means (sādhanas) are being determined Here with a view to generat-
ing dispassion, the author is, first, exhibiting the soul's going to and
returning from the heaven and the rest. The individual soul, having
the stated marks ² and possessed of the vital-breath, discarding the
present body, goes to another body, as "closely embraced" indeed
by the subtle elements. This is known "from question to determina-
tion", viz.: 'Do you know how in the fifth oblation water comes to
have the speech of man?' (Chānd. 5.3.3 ³) and so on.
THE COMMENTARY ENTITLED VEDĀNTA-KAUSTUBHA, COMPOSED BY
THE REVEREND ŚRĪNIVĀSA.
The object to be resorted to, an ocean of all auspicious attributes,
free by nature from all faults and the object which one should desire
to enquire after—being determined in the two preceding chapters,
¹ The concordance of all the scriptural texts with regard to Brahman has
been demonstrated in the first chapter; and the non-contradiction in the doctrine
of the causality of Brahman, in the second.
² Vide Br. Sū. 2 3 16 ff.
³ Ś, R, Bh, Śk, B.
( 475 )

[SŪ. 3. 1. 1
476 VEDĀNTA-KAUSTUBHA ADH. 1]
now, on an enquiry into the means of attaining Him, the means are
being designated. The first quarter of this first chapter, which explains
the meaning of several Vedānta texts and removes a variety of doubts,
tries to generate a strong feeling of disgust towards mundane existence
by demonstrating the imperfections of the world. The second quarter
tries to generate a yearning for Brahman by demonstrating His
attributes. In the third quarter, discussions about the difference
or non-difference among the meditations on Brahman, as well as the
determination of the combination or non-combination of details
therein, are undertaken. In the fourth quarter, on the other hand,
the doubt being, viz. whether the highest end of men is derived
from knowledge or from action, it is established that the highest end
of man arises from knowledge, while work, which is without any
desire for fruits, is a subsidiary part of knowledge.
To begin. In accordance with the texts: 'Then these vital-
breaths gather round him' (Bṛh. 4.4.1), 'It makes another newer . . .¹
form' (Bṛh. 4.4.4) the individual soul, accompanied by the vital-
breath, the sense-organs and so on, having discarded the prior body,
obtains another body with a view to enjoying the fruits of the works
done by itself. Here a doubt arises, viz. whether it goes closely
embraced by the subtle elements which are the seeds of the future body,
or not so embraced? If the prima facie view be: In accordance
with the view of the Sāṁkhyas, viz.: 'Wherever, in heaven or in hell,
the fruits of work are undergone, there alone the particles of elements,
originating the body which is the abode for undergoing the fruits of
works, are obtained', the soul is accompanied by these—the author
states the correct conclusion.
The individual soul "hastens", i.e. goes, "closely embraced",
i.e. surrounded indeed by the subtle elements, the substratum of the
vital-breath and the rest and the seeds of the future body, "in obtaining
(a body) different from that", i.e. when entering another body. Why?
"On account of question and determination." The question, to
begin with, is contained under the knowledge of five fires,² thus:
'"Do you know how in the fifth oblation water comes to have the
speech of man?"' (Chānd. 5.3.3). "Determination" means answer,
and it, beginning thus: '"In this fire the gods offer reverence. From

¹ "A more auspicious."
² Pañcāgni-vidyā. Vide Chānd. 5.3–5.10.

[sū. 3. 1. 2.
ADH. 1.] VEDĀNTA-PĀRIJĀTA-SAURABHA 477
that offering Soma, the king, arises ’ ” (Chānd. 5.4.2) and so on,
establishes that water alone, offered to the heaven-world and so on,
becomes denotable by that term thus ‘ “In the fifth oblation water
comes to have the speech of man” ’ (Chānd 5.9.1). The sense is
this : ‘The gods’, i. e. the vital-breaths which are the associates of the
individual soul, ‘offer’, i. e. throw, ‘reverence’ to the heaven-world,
imagined as fire, and that is transformed into an immortal body,
called ‘Soma, the king’. Those very gods offer that body to the
fire of cloud; and that body, offered thereto, becomes rain. The very
same gods offer that rain to the fire of earth, and that, offered thereto,
assumes the form of food. The very same gods offer that food to the
fire of person; and offered thereto, that food assumes the form of
semen. The very same gods offer that semen to the fire of woman,
and that semen, offered thereto, becomes an embryo and obtains
the name of a person. In this way, water comes to attain the name
of a person. Although acquainted with all this, the king Pravāhaṇa,
having put to Śvetaketu the questions about the goal of workers,
asked this too thus: ‘Do you know how in the fifth oblation water
comes to have the speech of man?’ (Chānd. 5.3.3). Thus asked,
Śvetaketu, approaching his father Gautama, said. ‘I have been asked
thus by the king, I do not know its answer’. Gautama, himself not
knowing it, approached the king and said : ‘Impart that knowledge
to us’ Thereupon the king answered Gautama. From such question
and answer, it is definitely ascertained that the individual soul goes
to another body as closely embraced indeed by the invisible subtle
elements.
SŪTRA 2
“BUT ON ACCOUNT OF (WATER) CONSISTING OF THE THREE
(ELEMENTS), ON ACCOUNT OF PREPONDERANCE.”
Vedānta-pārijāta-saurabha
Since water consists of the three elements in accordance with
the scriptural text about tripartition,¹ the other two are also to be
understood here. The mention of water only, on the other hand,
fits in on account of its preponderance.
¹ Vide Chānd. 6.3.3. See Br. Sū. 2.4.19–21.

478 VEDĀNTA-KAUSTUBHA [SŪ. 3. 1. 3.
ADH. 1.]
Vedānta-kaustubha
Apprehending the objection, viz., since in the question: ‘ “Do
you know how in the fifth oblation’ ” (Chānd. 5.3 3), and likewise
in the determination (i.e. answer), there is the mention of the term
‘water’, it is known that the soul goes surrounded by water. This
being so, it cannot be said that it goes surrounded by all the subtle
elements,—the author says:
The term “but” is meant for disposing of the objection. Since
water consists of the three elements in accordance with the scriptural
text: ‘ “Let me make each of them tripartite’ ” (Chānd. 6.3.3),
the other two also are understood, viz. food and fire, the rise of the
body from mere water being impossible. Why, then, there is the
mention of water only in the question as well as in the answer?²—
to this the author replies: “On account of preponderance” of
water, it alone has been mentioned. Although it appears that
in the body there is the preponderance of the earth, since it is observed
to be hard, yet on account of there being the preponderance of water
in semen and blood, the statement: “On account of preponderance”
is perfectly justifiable.
COMPARISON
Bhāskara
Reading different, viz. “Ātmakāt tu . . .”.¹
SŪTRA 3
“AND ON ACCOUNT OF THE GOING OF THE SENSE-ORGANS.”
Vedānta-pārijāta-saurabha
And because of the scriptural declaration of the going of the sense-
organs thus “He going out . . . all the sense-organs go out after him”
(Bṛh. 4.4.2²), the soul goes, closely embraced indeed by the subtle
elements.
Vedānta-kaustubha
In accordance with the scriptural text: ‘He going out the vital-
breath goes out after him. The vital-breath going out, all the sense-
¹ Bh. B. 3 1 2, p. 152. ² Ś, R, Bh, Śk, B

[sū. 3. 1. 4.
ADH. 1.] VEDĀNTA-KAUSTUBHA 479
organs go out after it’ (Bṛh. 4 4.2); in accordance with the Smṛti
passages · ‘ “It draws the sense-organs of which the mind is the sixth” ’
(Gītā 15 7), ‘ “When the lord obtains a body and when he departs
from it, he goes taking them, as the wind take fragrances from their
abodes” ’ (Gītā 15.8), as well as on account of this going of the sense-
organs like speech and the rest together with the chief (vital-breath),
the soul goes closely embraced indeed by the subtle elements, as
going is not possible on the part of the sense-organs which are
without a substratum,—this is the sense
SŪTRA 4
“IF IT BE OBJECTED: ON ACCOUNT OF THE SCRIPTURAL MENTION
OF THE GOING (OF SPEECH AND THE REST) TO FIRE AND THE REST,
—(WE REPLY:) NO, ON ACCOUNT OF METAPHORICAL NATURE ”
Vedānta-pārijāta-saurabha
If it be objected: Because of the scriptural mention of the
“going”, i.e. disappearance, of speech and the rest into fire and so
on thus · ‘When the speech of this dead man goes into fire, his breath
into the air, his eye into the sun’ (Bṛh. 3 2 13 ¹) and so on, they
do not go with the soul,—(we reply ) “No”, “on account of the
metaphorical nature” of the text about fire and the rest, it being
cited together with the text: ‘His body-hairs to the medicinal herbs,
his hairs on the head to the trees’ (Bṛh. 3 2 13 ²).
Vedānta-kaustubha
If it be objected · The going of the sense-organs with the individual
soul is not justifiable, since the text: ‘When the speech of this dead
man goes into fire, his breath into the air, his eye into the sun’
(Bṛh. 3.2 13) mentions the “going”, i e. the disappearance at the
time of the death of the body, of the sense-organs like speech and
the rest, into the deities like fire and so on,—(we reply :) “No”
Why ? “On account of metaphorical nature”. That is, the scriptural
¹ Ś, R, Bh, Śk, B. ² Op. cit.

480 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3 1. 5
ADH. 1.]
text about the dissolution of speech and the rest into fire and so
on is only figurative, concerned with the passing out of the presiding
deities, while the text: ‘The vital-breath going out’ (Bṛh. 4 4 2)
may be interpreted literally. The metaphorical nature of the text:
‘When the speech of this dead man’ (Bṛh. 3 12 13) is known from
the fact of its being cited together with the text: ‘His body-
hairs to the medicinal herbs, his hairs on the head to the trees’
(Bṛh. 3 12.13) It is never found that the body-hairs and the rest
of a dead man dissolve into the medicinal herbs, etc.
SŪTRA 5
“IF IT BE OBJECTED ON ACCOUNT OF NON-MENTION IN THE FIRST,
(WE REPLY :) IT ALONE,¹ ON ACCOUNT OF FITTING IN ”
Vedānta-pārijāta-saurabha
If it be objected: “On account of the non-mention of water
“in the first” fire, how can it become a person in the fifth oblation ?
—(we reply .) “No”, since by the term ‘reverence’ “it alone” is denoted
“on account of the fitting in” of the introduction and the rest (on
this view alone).
Vedānta-kaustubha
If it be objected: In the text ‘In this fire the gods offer
reverence’ (Chānd. 5 4 2) reverence is mentioned as the object to
be offered “in the first” fire, but there is no mention of water,
and hence how can water become a person in the fifth oblation; and
how, in the absence of its mention at first, can the going of the soul
as closely embraced by the subtle elements (i e. waters) be admitted
on the ground of its consisting of the three (elements) ?—
(We reply:) “No”. The term “for” implies the reason, i.e
because “the very same” water, mentioned in the question; ‘“Do
you know how in the fifth oblation water comes to have the speech
of man ? ”’ (Chānd. 5 3.3), is denoted by the word ‘reverence’. Why?
“On account of fitting in”, i e. on account of the fitting in of the
introduction and the conclusion, otherwise the question and the
¹ The word ‘Ap’ (=water) is always plural. Hence the plural form “tāḥ”
has been used in the sūtra.

[sū. 3. 1. 6.
ADH. 1.] VEDĀNTA-PĀRIJĀTA-SAURABHA 481
answer cannot refer to the same topic. Thus, if in the beginning of
the answer, viz. '"In this fire the gods offer reverence"' (Chānd.
5.4.2), given to the question, viz. '"Do you know how in the fifth
oblation water comes to have the speech of a man?"' (Chānd. 5 3 3),
by the term 'reverence' (śraddhā) reverence which is of the form of a
special kind of mental mode be understood, then evidently such
a reverence, a mere mental mode, cannot be referred to in the subse-
quent passage: '"Thus, verily, in the fifth oblation water comes to
have the speech of a man"' (Chānd. 5.9.1).
Thus, there must be (on this view) one kind of question, another
kind of beginning of answer, and another kind of answer. Moreover,
it is impossible for reverence, which is of the form of a mental mode,
to be an object that may be offered; and it is also impossible for the
moon, rain and the rest to have a mental mode as their material
cause. In the text: 'Water indeed produces faith in him for holy
works', water is declared to be the cause of reverence and reverence
is declared to be its effect. Accordingly, the word 'reverence' should
be known to imply water metaphorically.¹ The application of the
word 'reverence' to water is found in Scripture itself. Compare the
passage: 'Reverence, verily, is water Beginning with reverence
alone he performs a sacrifice' (Tait. Sam. 1.6.8.1 ²). The moon
too is declared by Scripture to have reverence for its material cause
in the passage: '"(The gods) offer reverence. From that offering
Soma, the king, arises"' (Chānd. 5.4.2).
SŪTRA 6
'IF IT BE OBJECTED THAT ON ACCOUNT OF NOT BEING MENTIONED,
(WE REPLY) NO, ON ACCOUNT OF THOSE WHO PERFORM SACRIFICES
AND THE REST BEING KNOWN."
Vedānta-pārijāta-saurabha
If it be objected that it cannot be said that the individual soul
goes, closely embraced by the subtle elements, because there is no
¹ That is, the cause and the effect being non-different, the effect (reverence)
may stand for the cause (water).
² P. 81, lines 23-24, vol 1.

[SŪ. 3. 1. 6.
482 VEDĀNTA-KAUSTUBHA ADH. 1 ]
mention of the individual soul as there is of water and the rest,—
(we reply:) “no”. Having established that those who perform
sacrifices attain the world of the moon through the path of smoke,
thus: ‘Those who worship through sacrifice, charitable deeds and
alms-giving,—they pass into the smoke’ (Chānd. 5.10.3 ¹), the text
goes on to establish them alone by the word ‘Soma’, thus ‘This is
Soma, the king’ (Chānd. 5 10.4 ²). As pious workers are referred to
in the passage: ‘Soma, the king, arises’ (Chānd. 5 1 2), the above
objection has no force.
Vedānta-kaustubha
If it be objected: water may be denoted by the term ‘person’ in
the fifth oblation through the successive order of reverence, moon,
rain and so on. Other two elements, too, may be understood on
account of water consisting of the three elements. But it cannot be
said that the individual soul goes, closely embraced by the elements
like water and so on. Why? Because in this text there is no mention
of the individual soul as there is of water and the rest,—
We reply: “No”. Why? “On account of those who perform
sacrifices and the rest being known.” Having established that those
who perform sacrifices and so on attain the world of the moon through
the path of smoke thus: ‘Those who worship through sacrifices,
charitable deeds and alms-giving—they pass into the flame’ (Chānd.
5.10.3), the text goes on to denote them alone (viz. those who
perform sacrifices, etc.) by the word ‘Soma, the king’, thus ‘This is
Soma, the king’ (Chānd 5.10.4). This being so, in the text under
discussion too, viz. ‘In this fire the gods offer reverence. From that
offering Soma, the king, arises’ (Chānd. 5.4.2), those who perform
sacrifices and the rest are referred to by the words ‘Soma, the king’.
So there is indeed the mention of the individual soul. The sense is
that it goes, closely embraced by the subtle elements like water and
the rest. There is no fault whatsoever here.
¹ Ś, R, Bh, B.
² Correct quotation: “Eṣa Soma rājā”. Vide Chānd. 5 10.4, p. 261 ; Ś, R,
Bh, Śk, B.

[sū. 3. 1. 7.
ADH. 1.] VEDĀNTA-KAUSTUBHA 483
SŪTRA 7
“OR (THAT DESIGNATION IS) METAPHORICAL, ON ACCOUNT OF
BEING NOT ACQUAINTED WITH THE SOUL, FOR THIS (SCRIPTURE)
SHOWS.
Vedānta-pārijāta-saurabha
The mere workers “being not acquainted with the soul”, stand
in a subordinate relation to the gods, and hence the designation of
those who perform sacrifices and the rest as edible, viz. ‘That
is the food of the gods. The gods eat that’ (Chānd 5 10 4 ¹) is
“metaphorical”, in accordance with the scriptural text: ‘He is like
a beast of the gods’ (Brh. 1.4.10 ²).
Vedānta-kaustubha
To the objection, viz. The going of the souls, which perform
sacrifices and the rest, to the world of the moon for undergoing the
fruits of works appears to be inconsistent, because in the text ‘That
is the food of the gods. The gods eat that’ (Chānd. 5.10.4), Soma
is mentioned as the food of the gods. Hence it cannot be said
that the text: ‘Soma, the king, arises’ (Chānd. 5.4.2) refers to the
souls which perform sacrifices and the rest, it being impossible for the
souls to be food,—the author replies:
The term “Or” is meant for disposing of the objection. Since
those who perform sacrifices and the rest are only implements of
enjoyment,—like sons, servants and so on,—to the gods, the statement
that they are food is “metaphorical”, i.e figurative, but not literal,
in conformity with the denial of chewing (i.e. actual eating) on the
part of the gods in the passage: ‘The gods, verily, do not eat, do not
drink, (but) are satisfied by seeing that very nectar’ (Brh 1.4.10).
If it be objected It is unreasonable to hold that one who has
become a god (viz. Soma) too is the implement of another’s enjoyment,
like sons, servants and the rest,—(We reply.) no, “on account of
being not acquainted with the soul”. Even then, it is indeed reason-
able to hold that the mere workers “on account of not being acquainted
with the soul”, are the implements of the enjoyment of those who are
possessed of knowledge.

¹ Ś, R, Bh, Śk, B. ² Op. cit.

484 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 1 8
ADH. 2.]
With a view to dispelling the notion that the view established
by him is based only on what is seen,¹ the author says. “For this
(Scripture) shows”. The scriptural text: ‘He is like a beast of the
gods’ (Bṛh 1.4 10) “shows” that the individual soul, because of
being not acquainted with the Ātman, is an implement of the
enjoyment of gods
Here ends the section entitled “Obtaining what is different from
that” (1).
COMPARISON
Bhāskara
Reading slightly different, viz he substitutes “Ca” for “Vā” ²
Adhikarana 2: The section entitled “The
passing away of works”. (Sūtras 8—11)
SŪTRA 8
“ON THE PASSING AWAY OF WORKS, (THE SOUL RE-DESCENDS AS)
POSSESSED OF THE REMNANTS OF RESULTS, ON ACCOUNT OF WHAT
IS SEEN (I.E. SCRIPTURE) AND SMṚTI, AS (IT) HAD COME AND NOT
THUS.”
Vedānta-pārijāta-saurabha
On the decay of the works, productive of fruits in the next world,
the soul, possessed of the works, productive of fruits in this world,
re-descends “as (it had) come and not thus”, in accordance with
the scriptural text: ‘Hence those who are of a pleasant conduct here,
the prospect is indeed that they will attain a pleasant birth’ (Chānd.
5.10.7 ³), and in accordance with the Smṛti passage: ‘Men of (different)
castes and stages of life, who are devoted to their own works, having
departed and having undergone the fruits of works, attain, through
the remnant of that, births in distinguished castes and families,
¹ Vide the objection above that the soul is never seen to be food.
² Bh. B 3.1.7, p. 154.
³ Ś, R, Bh, Śk, B.