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

[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.

[sū. 3. 1 8
ADH 2.] VEDĀNTA-KAUSTUBHA 485
endowed with beauty, longevity, scriptural knowledge, wealth,
happiness and intelligence' (G D.S 11.2.9 ¹).
Vedānta-kaustubha
Thus it has been established that the workers, while ascending,
are closely embraced by water and the rest Now, if all Karmas
be exhausted by enjoyment there, the souls cannot evidently attain
again various kinds of bodies,—it is being established now that
while descending, they are possessed of the remnants of the
consequences of their acts
In the text 'Having dwelt there as long as there is a remnant
(of their good works) (Sampāta), then they return again by the way
they came' (Chānd. 5 10.5) and so on, the descent of those who
are in heaven is recorded. Here a doubt arises, viz whether the
soul, which is in heaven, re-descends without any remnants of the
results of its acts, or as possessed of the remnants of results. The
prima facie view is as follows The word "Sampāta" means whereby
one falls down,² i e work Hence in accordance with the text.
'Having dwelt as long as there is sampāta' (Chānd. 5.10 5), the
soul enjoys all the fruits of its works. This being so, after enjoying all
works, the soul re-descends without any remnants of the results of
its acts.
With regard to it, we reply. "On the passing away", i e. on the
decay, through enjoyment, "of works", i.e only of works like sacrifices
and the rest, performed with the attainment of heaven in view, the
individual soul, "possessed of the remnants of consequences", re-
descends "as (it had) come", i.e. as it had gone, or in the way of its
ascent, "and not thus", i e in a different way. By the scripture
text. 'As long as there is sampāta' (Chānd. 5.10.5) and so on, the
group of works, the cause of the attainment of heaven, is denoted.
By the term "remnants of results" ("anuśaya") the works, other
than the above and the causes of the attainment of the body and
the rest, are understood. The sense is that one, who is possessed of
these remnants of results, re-descends by the way of its ascent, the
order of which is: smoke. night, the other (viz, the dark) fortnight,

¹ P. 15, lines 18–20. Slight variations are found.
S, R, Bh.
² Sampataty anena sampātaḥ.

486 VEDĀNTA-KAUSTUBHA [SŪ. 3. 1. 8
ADH. 2.]
the six months of the northern progress of the sun, the world of fathers,
the ether and the moon,¹ i e. through the order: the moon, the ether,
the air, smoke, mist, cloud and rain ² Why ? "On account of what is
seen and Smṛti." 'What is seen' means Scripture, and it declares
the descent of the soul as possessed of the remnants of its works
thus: 'Then those who are of a pleasant conduct here,—the
prospect is indeed that they will attain a pleasant birth, the birth
of a Brāhmaṇa, or the birth of Kṣatriya, or the birth of a Vaiśya
Now, who are of a stinking conduct here,—the prospect is indeed that
they will attain a stinking birth, the birth of a dog, or the birth of
a pig, or the birth of a Caṇḍāla' ³ (Chānd. 5 10.7). The sense is:
'Those who are of a pleasant conduct', i.e. those who perform good
deeds, when re-descended here from heaven, attain the births of a
Brāhmaṇa and the rest But 'those who are of a stinking conduct',
i e. those who perform contemptible deeds, having returned here from
hell, attain the births of dogs, pigs, and the rest Smṛti too declares
the descent of the soul as possessed of the remnants of its works
thus· '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 these, births in distinguished
castes and families, endowed with beauty, longevity, scriptural
knowledge, wealth, happiness and intelligence' (G.D.S. 11 29).
COMPARISON
Bhāskara
Reading slightly different, viz. he leaves out the "Ca".⁴
Baladeva
He divides this sūtra into two separate sūtras,—thus· "Kṛtā'tyaye
. . ." and "Yathetam . . . ca" ⁵
¹ Vide Chānd. 5.10.3-4. This is, the order of ascent.
² Vide Chānd. 5.10.5-6. That is, the order of descent is partly similar
("Yathetam") to that of ascent, and partly dissimilar ("anevam ") to it. The two
journeys are alike, as in both cases the soul passes through the moon, the ether
and smoke; but different, as the descending soul passes through the air and does
not pass through the world of fathers and the rest of the stages of ascent. Vide
also Bṛh. 6 2.16—exactly similar account given.
³ An outcaste, born of a Brāhmaṇa mother and a Śūdra father.
⁴ Bh. B 3.1.8, p. 154. ⁵ G.B 3.1.8.

[SŪ. 3. 1. 9.
ADH. 2] VEDĀNTA-KAUSTUBHA 487
SŪTRA 9
"IF IT BE OBJECTED ON ACCOUNT OF CONDUCT, (WE REPLY.)
NO, (THE TEXT IS) MEANT TO CONNOTE THAT (VIZ WORK) META-
PHORICALLY, SO KĀRṢṆĀJINI THINKS."
Vedānta-pārijāta-saurabha
If it be objected that in the phrase "of a pleasant conduct"
(ramaṇīya-caraṇā) (Chānd. 5 10 7), the word 'caraṇa' means conduct.
Our purpose being served therefrom alone, the descent of the soul
as possessed of the remnants of its works is not possible,—(We reply )
"No", since the text about 'Caraṇa' "is meant to connote" work,
"so Kārṣṇājini" thinks
Vedānta-kaustubha
If it be objected : If in the text : 'Those who are of a pleasant
conduct attain a pleasant birth. Those who are of a stinking conduct
attain a stinking birth' (Chānd. 5.10.7), the word 'Caraṇa' means
good and bad deeds, then alone we can assert that the soul descends
as possessed of the remnants of its work for attaining good and bad
births: but that is not the case. Why ? "On account of conduct,"
i.e. on account of behaviour. As the attainment of good and bad
births, is mentioned here the word 'Caraṇa' does not mean work,
but only conduct ; and this latter has been designated in the Veda
by the word 'good conduct' as different indeed from work thus :
'Those works which are irreproachable are to be practised and not
others. Those that are our good should be revered by you and not
others' (Tait. 1 11). Hence to say that the soul re-descends as
possessed of the remnants of its works is inconsistent,—
(We reply :) "No", since the teacher "Kārṣṇājini" thinks that
the scriptural text about 'caraṇa', is "meant to connote" work
"metaphorically", as in the absence of good and bad deeds, the
attainment of good and bad births from mere conduct is impossible.
COMPARISON
Śaṁkara and Bhāskara
Reading different, viz. omit "tad" ¹
¹ Ś.B. 3.1.9, p. 691; Bh. B. 3.1.9, p. 155.

488 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 1 10-11.
ADH. 2.]
SŪTRA 10
"IF IT BE OBJECTED THAT (THERE IS) FUTILITY, (WE REPLY)
NO, BECAUSE OF THE DEPENDENCE ON THAT"
Vedānta-pārijāta-saurabha
If it be objected that in that case there may be "futility of
conduct,—(we reply) "no", "because of the dependence" of works
on conduct.
Vedānta-kaustubha
If it be objected that there may be "futility" of conduct called
'caraṇa', if it be admitted that the scriptural text about 'caraṇa'
is meant for connoting work,—(we reply) "no", "because of the
dependence" of good and bad works on good and bad conduct, the
former being accomplishable by the latter, in accordance with the
Smṛti passage: "The Vedas do not purify one who is devoid of good
conduct' (V. Sm. 6.3 ¹).
SŪTRA 11
"BUT (THE WORD 'CARAṆA' MEANS) NOTHING BUT GOOD AND BAD
WORKS, SO BĀDARI (THINKS)."
Vedānta-pārijāta-saurabha
"Good and bad works" are denoted by the word 'caraṇa', "so
Bādari" (holds).
Vedānta-kaustubha
In the phrase: 'of a pleasant conduct' (ramaṇīya-caraṇā) the
word 'caraṇa' means good deed; and in the phrase 'of a stinking
conduct' (kapūya-caraṇā), the word 'caraṇa' means bad deed. Thus
by the term 'caraṇa' good and bad deeds are denoted. The separate
designation has a meaning in accordance with the maxim of a
Brāhmaṇa-mendicant,²—"but this", the teacher "Bādari" holds
¹ P. 197, line 7.
Ś, R, Bh.
² I.e. the Brāhmaṇa-parivrājaka-nyāya, which is the same as the Brāhmaṇa-
Vasiṣṭha-nyāya and the Go-balīvarda-nyāya. When it is said: 'The Brāhmaṇas
should be fed, the mendicants as well', the separate mention of the latter, who are
really included in the former, merely emphasizes their position as a special

[sū. 3. 1. 12
ADH 3 ] VEDĀNTA-KAUSTUBHA 489
Hence it is established that the soul re-descends as possessed of the
remnants of its works
Here ends the section entitled “The passing away of works” (2)
COMPARISON
Bhāskara
Reading slightly different, viz. he omits the word “iti”.¹
Adhikaraṇa 3: The section entitled “Those who
do not perform sacrifices and the rest”. (Sūtras
12–21)
PRIMA FACIE VIEW (Sūtras 12–16)
SŪTRA 12
“AND (THE ASCENT) OF EVEN THOSE WHO DO NOT PERFORM
SACRIFICES AND THE REST IS DECLARED BY SCRIPTURE.”
Vedānta-pārijāta-saurabha
The going of those who do not perform sacrifices and the rest is
being considered. Here, first, the prima facie view is as follows:
The going of even the wicked, who are attached to what is prohibited
and averse to what is enjoined, “is declared in Scripture” thus
‘Whoever, verily, depart from this world,—they all go to the moon’
(Kauṣ. 1 2²).
Vedānta-kaustubha
Thus, the ascent of those, who perform sacrifices, works of public
utility and so on, to the moon and their descent therefrom have been
considered. Now the question is being considered, viz. whether those
also who do not perform sacrifices and the rest go to the region of
the moon or not.
part of the general body. (Vide L.N., p. 28, Part 1.) In the same way, here
though ‘caraṇa’ (= good and bad work) is really included under the general
term ‘karma’ (= work), yet the former is sometimes spoken of separately to
bring it out specially.
¹ Bh. B. 3.1.11, p. 155.
² Ś, R, Bh, Śk, B.

490 VEDĀNTA PĀRIJĀTA-SAURABHA [sū. 3. 1. 13.
ADH. 3.]
On the doubt, viz. whether those who do not perform sacrifices
and the rest, too, go to the region of the moon or not,—the prima
facie view is as follows. The word "aniṣṭha" (in the sūtra) means
forbidden deeds, and the word "ādi" means the giving up of what
is enjoined. The going of even those who perform what is forbidden
and give up what is enjoined "is declared" by a Kauṣītaki-text, viz.
'Whoever, verily, depart from this world,—they all go to the region
of the moon' (Kauṣ. 1. 2).
PRIMA FACIE VIEW (continued)
SŪTRA 13
"BUT (THERE ARE) ASCENT AND DESCENT OF OTHERS, HAVING
EXPERIENCED (THE CONSEQUENCES OF THEIR EVIL DEEDS) IN THE
ABODE OF YAMA, SUCH A GOING BEING DECLARED."
Vedānta-pārijāta-saurabha
"There are ascent to and descent from" the orb of the moon on
the part of those who do not perform sacrifices and the rest, after
they have experienced sufferings in the abode of Yama, "such a
going being declared" in texts like: ' "He comes under my sway
again and again" ' (Kaṭha. 2.6 ¹), 'The son of Vivasvat, the meeting
of place ² of men' (Ṛg. 10.14. 1 ³) and so on.
Vedānta-kaustubha
To the objection, viz. If both the pious and the impious go to
the moon, then Scripture, concerned with injunctions and prohibitions,
must be futile,—(the prima facie objector) replies:
The term "but" is meant for disposing of the above objection.
That is, the pious as well as the impious do not go to the moon, and
hence the two kinds of scriptural texts are not futile by any means
Then what is the difference between these two cases?—We reply:
"On account of such a going being declared", i.e. because the going
¹ Ś, R., Bh, B.
² Correct reading translated, viz "saṁgama" and not "saṁyamana".
³ P. 270, line 9.
Ś, R., Bh, Sk.

[sū. 3. 1. 13.
ADH. 3 ] VEDĀNTA-KAUSTUBHA 491
of the latter to the abode of Yama is declared by texts like: 'The
passage from this world into another is not manifest to him who is
childish, careless, deluded with the delusion of wealth. Thinking, 'This
is the world, there is no other', he comes under my sway again and
again' (Katha. 2.6), 'The son of Vivasvat, the meeting-place of
men,¹ Yama the king' (Ṛg. V. 10 14.1) and so on. "There are
ascent to and descent from" the region of the moon on the part of
those who do not perform sacrifices and the rest, after they have
experienced sufferings "in the abode of Yama" in accordance with
their own respective works. The sense is that the impious, having
undergone various sufferings, and having then ascended to the world
of moon, re-descend
COMPARISON
Śaṁkara, Śrīkaṇṭha and Baladeva
This is sūtra 13 in the commentaries of the first two, but sūtra 14
in the commentary of the last. According to them, it does not con-
tinue the prima facie view, but lays down the correct conclusion
against the preceding prima facie sūtra, thus: "But there are ascent
(to the world) and descent (to hell) of others, after having experienced
in the abode of Yama, such a course being declared". That is, it is
not a fact that those who do not perform sacrifices and the rest too
go to the moon. They do not do so. But they descend to the hell,
experience the consequences of their evil deeds there, and then ascend
to the earth once more ²
The literal interpretation of the following three sūtras is the same,
but while Nimbārka takes them to be stating the prima facie view,
they take them to be giving the correct conclusion. Thus, while
according to Nimbārka, Rāmānuja and Bhāskara four sūtras state
the prima facie view, according to Śaṁkara, Śrīkaṇṭha and Baladeva,
only one.

¹ See footnote 2, p. 492
² Ś B. 3.1 13, p. 694; Śk B. 3.1 13, p. 208, Part 9; G.B. 3.1.14, pp. 22-23,
Chap. 3.
2

[sū. 3. 1. 14-15
492 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 3.]
PRIMA FACIE VIEW (continued)
SŪTRA 14
“AND SMṚTI TEXTS DECLARE.”
Vedānta-pārijāta-saurabha
Parāśara and the rest declare that they (viz. the impious) are
under the sway of Yama.
Vedānta-kaustubha
Parāśara and others declare that all are under the sway of Yama
thus: ‘And all those, verily, come under the sway of Yama, reverend
sir!’ (V.P. 3.7.5 ¹)
—————
SŪTRA 15
“MOREOVER SEVEN.”
Vedānta-pārijāta-saurabha
Smṛti texts declare also that there are seven hells, beginning
with the Raurava.
Vedānta-kaustubha
And “moreover” Smṛti texts declare that there are seven hells,—
beginning with Raurava and the rest,—as the places to be approached
by the sinners.
COMPARISON
Śaṁkara and Śrīkaṇṭha
They add a “ca” thus: “Api ca sapta” ²
————————————————————————————————————————————————
¹ P. 372.
² Ś.B. 3.1.15, p. 695. Śk. B. 3.1 15, p 208, Part 9.

An exact line-by-line transcription of the text on the page:

[SŪ. 3. 1. 16-17.
ADH. 3 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 493
PRIMA FACIE VIEW (concluded)
SŪTRA 16
"ON ACCOUNT OF HIS ACTIVITY EVEN THERE, (THERE IS) NO
CONTRADICTION"
Vedānta-pārijāta-saurabha
"On account of the activity" of Yama alone even in the Raurava
and the rest, due to the fact that Citragupta and the like, the presiding
lords, are under the control of Yama,—to hold that there are other
lords too involves "no contradiction".
Vedānta-kaustubha
To the objection, viz Smṛti texts declare that in Raurava and the
rest there are other presiding lords like Citragupta and the rest.
Hence to say that all come under the sway of Yama seems to be
inconsistent,—(the prima facie objector) replies:
"On account of his activity," i.e. on account of Yama's activity",
"even there too", i.e. in Raurava and the rest too, Citragupta and the
rest are under the control of Yama; and hence there is "no
contradiction".
CORRECT CONCLUSION (Sūtras 17–20)
SŪTRA 17
"BUT (THE PATHS) OF KNOWLEDGE AND WORK THUS, ON ACCOUNT
OF BEING THE SUBJECTS OF DISCUSSION."
Vedānta-pārijāta-saurabha
Now the correct conclusion:
Scripture shows the non-descent of those who do not perform
sacrifices and the rest, under the knowledge of the five fires ¹ thus:
'Now through neither of these two paths these small many-times
returning creatures are born. "Be born and die",—thus is this third
place. Thereby this world is not filled up' (Chānd. 5.10.8 ²).
By the phrase: 'of the two paths', knowledge and work are
designated, these two "being the subjects under discussion". In the
¹ See pp. 809-10 of the book. ² Ś, R, Bh, ŚK, B.

[sū. 3 1. 17.
494 VEDĀNTA-KAUSTUBHA ADH. 3 |
text: 'So those who know this' (Chānd. 5.10.1), the path of gods,
and in the text 'Sacrifices, works of public utility, alms-giving'
'(Chānd. 5.10.3), the paths of fathers are mentioned. Those who do
not go through either of these two, are these beings who enjoy a third
place. The sinners never go to the moon—this is the sense of the
text.
Vedānta-kaustubha
Now the author states the right conclusion.
The term "but" is meant for disposing of the prima facie view.
The going to the region of the moon does not fit in on the part of
those who do not perform sacrifices and the rest, since under the
knowledge of five fires, viz in the passage: 'Now through neither
of these two paths these small, many-times returning creatures are
born. "Be born and die",—thus is this third place. Thereby this
world is not filled up' (Chānd. 5 10 8), Scripture declares the non-
descent of those who do not perform sacrifices and the rest. By the
phrase: 'of these two paths', knowledge and work are designated.
This very thing the author of the aphorisms states: "Of knowledge
and work thus". The word 'meaning' is implied. Why? On account
of these two "being the subjects under discussion", i.e. the words
'these two' in the text: 'of these two' denote what has been referred
to before as the topic. The sinners do not become entitled to either of
these two 'paths', i.e. the path of knowledge and the path of work,
or the path of gods and the path of fathers. The resultant meaning
is as follows: Having stated: 'So those who know this, and those
who in the forest worship through faith and austerity' (Chānd.
5.10.1), the text goes on to show the true path of gods, the path
concerned with knowledge, in the text: 'They pass into light, from
light to day' (Chānd. 5.10.1) and so on. And having stated: 'Now,
those who in the village worship through sacrifices, works of public
utility and alms-giving' (Chānd. 5.10.3), the text goes on to show
the path of gods, concerned with meritorious works. Those who do
not go through either of these two, are those beings who enjoy
a third place. The scriptural text: 'Whoever, verily, depart from
this world,—they will go to the moon' (Kauṣ. 1.2) too refers to the
journey of those who perform sacrifices and the rest.

[sū. 3. 1. 18
ADH. 3.] VEDĀNTA-KAUSTUBHA 495
COMPARISON
Śaṃkara, Śrīkaṇṭha and Baladeva
They reach the same conclusion as Nimbārka does, viz. that the
sinners do not go to the world of moon. Only while they definitely
say that the sinners go to hell, Nimbārka says that they go to a
'third place' and leaves the question there.
CORRECT CONCLUSION (continued)
SŪTRA 18
"(THERE IS) NO (NEED FOR THE FIFTH OBLATION) IN THE THIRD
(PLACE), BECAUSE OF OBSERVATION THUS."
Vedānta-pārijāta-saurabha
"In the third" place, there is no need for the fifth oblation even
for the origination of the bodies of those who do not perform sacrifices
and so on, "because it is observed" in the passage: ' "Be born" '
(Chānd. 5 10 8 ¹) that their bodies originate even without the fifth
oblation which comes in the order of reverence and so on
Vedānta-kaustubha
It may be objected: The text: "In the fifth oblation water comes
to have the speech of a man" (Chānd 5 9.1) declares that the soul
depends on the fifth oblation for obtaining a body. And before this
oblation, the soul attains the moon. Hence it must be admitted
that even those who do not perform sacrifices and the rest ascend to
and descend from the moon, in order that they may obtain bodies.
To this the author replies here.
The path beginning with light belongs to those who are desirous
of salvation; the path called the path of father belongs to those who
perform sacrifices and the rest. A third place as distinguished from
these two is denoted by the term 'place'. In accordance with Scripture,
in the third path of those who do not perform sacrifices and the rest,
there is no need for the fifth oblation in order that the soul may obtain
¹ Ś, R, Bh, ŚK, B.

496 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 1. 19.
ADH 3 ]
a body. Why? "Because this is observed, i.e. because it is found in
the text: '“Be born and die”',—thus is this third place" (Chānd.
5.10.8) that bodies are attained—even independently of the fifth
oblation—by those who have entered into the third place. The sense
is that those who perform sacrifices and the rest attain bodies in this
world through the successive order, beginning with reverence, moon
and so on; and in the case of their attaining bodies, there is a restriction
with regard to number, viz "In the fifth oblation water comes to have
the speech of man" (Chānd. 5.9.1) But in the case of those who do
not perform sacrifices and so on, bodies are generated from water,
intermixed with other elements, even without any restriction with
regard to the number of oblations,—and not from water which
comes in the order of reverence and the rest. By the text: "In the
fifth oblation water comes to have the speech of a man" (Chānd 5.9.1),
it is proved simply that in the fifth oblation water comes to be denotable
by the word 'man', but it is not denied that it cannot come to have
the speech of a man in any other way. There is also the absence
of any limitation of the kind: 'In the fifth oblation alone water comes
to have the speech of a man'
CORRECT CONCLUSION (continued)
SŪTRA 19
“AND MOREOVER (THIS IS) DECLARED BY SMṚTI IN ORDINARY
LIFE.”
Vedānta-pārijāta-saurabha
It is “declared by Smṛti” in the passage “He was born from fire
for the destruction of Drona, so it has been heard by us”, and so on,
that the bodies of even those who performed sacrifices and the
rest, like Dhṛṣṭadyumna and so on, originated even without the
fifth oblation.
Vedānta-kaustubha
In the Mahā-bhārata and the rest it is mentioned that the bodies
of even pious workers, like Dhṛṣṭadyumna and so on, originated
independently of the fifth oblation. It is declared by Smṛti too:
“There arose, from that fire, a god-like prince” (Mahā. 1.63936 ¹),
¹ P. 232, line 24, vol. 1.

[SŪ. 3. 1. 20-21.
ADH. 3.] VEDĀNTA-KAUSTUBHA 497
“From the centre of the altar there arose too a princess of the Pāñcālas,
well-beloved by her husband, beautiful to look at, with wide, deep
black eyes” (Mahā 1.6398 ¹) and so on.
CORRECT CONCLUSION (continued)
SŪTRA 20
“AND ON ACCOUNT OF OBSERVATION.”
Vedānta-pārijāta-saurabha
It is found that among the four kinds of beings the moisture-born
and the plant-born originate even without the union of the male and
the female, so there is no need of the fifth oblation in all cases
Vedānta-kaustubha
It is directly observed that among the four kinds: womb-born,
egg-born, moisture-born and plant-born, the moisture-born and the
plant-born originate even without the union between the male and
the female, so there is no need of the fifth oblation for the origination
of the body in the case of sinners.
CORRECT CONCLUSION (end)
SŪTRA 21
“(THERE IS) INCLUSION OF THE MOISTURE-BORN BY THE THIRD
TERM.”
Vedānta-pārijāta-saurabha
In the text: “ ‘The egg-born, the soul-born, the plant-born”
(Chānd. 6.3.1 ²) third term includes the moisture-born as well. Hence
there is no setting aside of four classes.
Vedānta-kaustubha
To the objection: The scriptural text: “ ‘Of these beings, verily,
there are only three origins, the egg-born, the soul-born, the plant-
¹ Op. cit., line 29 ² Ś, R, Bh, ŚK, B.

[SŪ. 3. 1. 22.
498 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.]
born" (Chānd. 6.3.1) does not mention the moisture-born. Hence
there cannot be four kinds of beings—the author replies:
The term 'plant-born', mentioned in the above text and "third" in
order of reading: "The egg-born, the soul-born, the plant-born"
"includes the moisture-born", i.e. the heat-born. Literally, the
plant-born (udbhijja) are those which are born by bursting through
the earth and water, i.e. trees and the rest; as well as lice and the
like. Hence there are four kinds of beings. Thus it is established
that those who do not perform sacrifices and the rest never ascend
to the moon.
Here ends the section entitled "Those who do not perform
sacrifices and the rest" (3).
Adhikaraṇa 4: The section entitled "Attain-
ing the nature of that". (Sūtra 22)
SŪTRA 22
"(THERE IS) ATTAINING THE NATURE OF THAT, 1 ON ACCOUNT OF
FITTING IN."
Vedānta-pārijāta-saurabha
The process of descent is being considered.
The question is as to whether in the text: "Then, by the very path
they came they return again, just as they came, to the ether, from
the ether to the air. After having become the air he becomes smoke;
after having become smoke he becomes mist, after having become
mist he becomes cloud; after having become cloud, he rains down"
(Chānd. 5.10.5-6 2), it is said that the soul actually becomes the ether
and the rest, just as it becomes a god and so on, or merely becomes
similar to the ether and so on. If it be suggested that it actually
becomes the ether and the rest,—we reply: It becomes similar to
them. Why? Because that alone fits in.
1 The C S.S. ed. (p. 49) reads "sābhāvya . . ." instead of "svābhāvya
. . ."
2 Ś, R, Bh, ŚK, B.