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

[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.

[SŪ. 3. 1. 22.
ADH. 4 ] VEDĀNTA-KAUSTUBHA 499
Vedānta-kaustubha
It has been pointed out above that those who perform sacrifices
and the rest attain the world of the moon, being closely embraced
by the subtle elements, and after having undergone the fruits of
their works there re-descend with the remnants of the results of their
works, just as they had come and not thus. Now, the process of that
descent is being considered.
On the doubt whether the scriptural text about descent, viz..
“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), implies that
the descending souls, possessed of the remnants of the results of their
works, become the ether and the rest, just as they become gods, men
and so on; or that they only become similar to the ether and the
rest,—the prima facie view is. It is implied that they become the ether
and the rest, just as they become the moon, there being no distinction
between the two cases.
With regard to it, we reply: There is “attaining the nature of
that”, i e. the above text means that the descending souls, possessed
of the remnants of their works, become similar to the ether and the
rest. Why? “On account of fitting in,” i e because the only reason-
able conclusion is that they become similar to the ether and the rest,
due to their contact with them. Thus, in ordinary life, milk can
become curd, since when there is milk, there is no curd But the
descending soul, possessed of the remnants of its works, cannot
properly become the ether and the rest which are already existent, it
being impossible for one thing to become another. The fact that it
becomes a body, viz. the moon, for enjoying the fruits of its own
meritorious works, stands to reason; but its becoming the ether and so
on does not fit in, there being no question of enjoyment at that time.
Hence the above scriptural text refers to its similarity with the ether and
so on. Thus it is established that the soul becomes similar to them.
Here ends the section entitled “Attaining the nature of
that” (4).

[sū. 3. 1. 23.
500 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.]
COMPARISON
Śaṃkara
He reads “sābhāvya . . .” instead of “svābhāvya . .” ¹.
――――――――――
Adhikaraṇa 5: The section entitled “In a not
very long time” (Sūtra 23)
SŪTRA 23
“IN A NOT VERY LONG TIME, ON ACCOUNT OF SPECIFICATION”
Vedānta-pārijāta-saurabha
The soul remains similar to the objects beginning with the ether
and ending with rain only for a short time, and then having entered
the earth, it attains the state of rice and the rest, in accordance with
the specific statement, viz. “Thence, truly, it is difficult to escape”
(Chānd. 5.10.6 ²). This text implying that it is more difficult for the
soul to emerge out of its states of rice and the rest makes it clear that
it remains in the previous state only for a short time.
Vedānta-kaustubha
Now the duration of the soul's state of similarity to the ether
and the rest is being considered.
The doubt is as to whether on attaining the ether, the air, smoke,
cloud and rain, the soul, possessed of the remnants of its works,
remains similar to them for a long time, or for a short time. On the
suggestion: There is no evidence that it remains similar to them for a
short time only; so we may reasonably conclude that the soul remains
similar to them for a long time,—
We reply: “In a not very long time”. That is, the soul, possessed
of the remnants of its works, remains similar to the ether and the rest
only for a short time, and then after becoming similar to rain, it
enters the earth. Why? “On account of specification,” i.e. because
after entering the earth, the soul becomes rice and so on, and the text
――――――――――――――――――――――――――――――――――――――――
¹ Ś, B, 3.1.22, p. 698. ² Ś, R, Bh, ŚK, B

[sū. 3. 1. 24.
ADH 6] VEDĀNTA-KAUSTUBHA 501
makes a specific statement with regard to its emergence therefrom
thus: “Hence, truly, it is difficult to escape” (Chānd. 5 10 6), the
sense being that ‘thence’ or from the state of rice and the rest, the
emergence is more difficult, i e cannot be effected in a short time.
This implies that the soul emerges from the states of the ether and
the rest in a short time. The elision of the second ‘ta’ in the word
‘durnisprapataram’ (=more difficult to escape) is Vedic. Our view
is correct also because there is no purpose in the soul’s remaining in a
state of similarity to the ether and the rest for a long time Hence it
is established that the soul remains similar to the ether and the rest
for a short while
Here ends the section entitled “In a not very long time ” (5)
Adhikarana 6: The section entitled “Occupied
by others” (Sūtras 24–27)
SŪTRA 24
“IN (RICE AND SO ON), OCCUPIED BY OTHERS, ON ACCOUNT OF
STATEMENT, AS IN THE PREVIOUS CASES”
Vedānta-pārijāta-saurabha
There is a text. “They are born here as rice and barley, as herbs
and trees, as sesamum and beans (Chānd 5 10.6¹) Here the
statement that they are born as rice and the rest, already occupied
by other souls, really means that they only come to be connected with
rice and the like. Why ? Because only their connection with rice and
the like—as with the ether and the rest—is stated.
Vedānta-kaustubha
If on attaining rice and the rest, the soul remains in them for
a long time, then do rice and the rest become bodies of the soul,
possessed of the remnants of its work?—The author is solving this
problem.
After the souls, possessed of the remnants of their works, have
attained the earth, it is said: “They are born here as rice and barley,
¹ Ś, R, Bh, ŚK, B

502 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 1. 25
ADH. 6.]
as herbs and trees, as sesamum and beans" (Chānd. 5 10.6) Here
the doubt is, whether rice and the rest become the bodies of the souls
possessed of the remnants of their works, or whether the latter come to
have only a connection with rice and the rest, just as they have with
the ether and so on. Here, on the suggestion, viz that on the ground
of the statement 'are born', they are born as having rice and the rest
as their bodies,—
We reply: They attain only a connection with rice and the rest,
already occupied by other souls, entitled to immobile bodies. Why?
“On account of statement, as in the previous cases” That is, it has
been stated that the descending souls come to be connected only with
the objects beginning with the ether and ending with rain and not
that they are the souls of those objects, possessing them as their bodies,
there being no reference to karmas—where there is participating in
pleasure and pain, preceded by the assumption of a body, there is a
reference to works, such as. “Those who are of a pleasant conduct
attain a pleasant birth” (Chānd. 5.10.7) In the same manner the
states of rice and the rest are designated in the text without indeed
any reference to works. Hence the text simply means that the souls
enter into those rice and so on. Further, the absence of any works,
leading to immobile births, on the part of those who perform sacrifices
and the rest, also proves that the words ‘are born’ imply a connection
merely,—this is the sense
SŪTRA 25
“IF IT BE OBJECTED THAT (SACRIFICES AND THE REST ARE) IMPURE,
(WE REPLY') NO, ON ACCOUNT OF SCRIPTURAL TEXT.”
Vedānta-pārijāta-saurabha
If it be objected that their works like Jyotistoma and the rest
are “impure”, involving, as they do, the killing of living creatures,
and therefore these lead them to immobile births,—we reply: No
impurity is involved in Jyotiṣṭoma and the rest, on account of
scriptural injunction.

[SŪ 3. 1. 26
ADH. 6.] VEDĀNTA-KAUSTUBHA 503
Vedānta-kaustubha
If it be objected. The works of those who perform sacrifices and
the rest, viz. Jyotiṣṭoma and the rest, are "impure", involving, as
they do, the sacrificing of animals to Agni and Soma and so on
Thus, after having experienced the fruit of the meritorious portion
of those sacrifices and so on in heaven, they attain immobile births
as rice and so on for experiencing the fruit of that part of their action
which is of a harmful nature,—
We reply: No. Why? "On account of scriptural text," i.e.
because Jyotiṣṭoma and the rest being acts of righteousness pure
and simple "on account of scriptural text", are causes of happiness
only. The sense is that the texts forbidding acts of unrighteousness
like killing etc., viz. "Let no one harm any creature" (Mahā 12 9971¹),
are not set aside by the texts enjoining acts of righteousness and
indicating happiness as the reward. Such killing of sacrificial animals
is indeed beneficial to those animals themselves, in accordance with
the sacred text: "Thou dost not die, thou art not hurt, thou goest
to the gods through easy paths. Where men of good deeds go and
not evil-doers, there may the sun-god lead thee" (Tait. Br. 3.7 7.14²).
Hence such acts are not impure.
SŪTRA 26
"AFTER THAT (THERE IS) CONJUNCTION WITH ONE WHO PERFORMS
THE ACT OF GENERATION."
Vedānta-pārijāta-saurabha
The soul becomes rice and the rest just as it becomes one who
performs the act of generation, mentioned in the text: "For whoever
eats food, who performs the act of generation, that he (viz. the ascend-
ing soul) becomes again" (Chānd. 5.10.6 ³).
Vedānta-kaustubha
"After that", i.e. after the text designating that the soul becomes
rice and the rest, there is a text about its connection with one who
¹ P. 716, line 26, vol. 3.
² P. 147, lines 6–8, vol. 3. Bibliotheca Indica ed.
³ Ś, R, Bh, ŚK, B.

504 VEDĀNTA-PĀRIJĀTA-SAURABHA [sū. 3. 1. 27.
ADH. 6.]
performs the act of generation: “For whosoever eats food, who per-
forms the act of generation, that he (viz. the descending soul)
becomes again” (Chānd 5 10.6). The compound “retaḥ-sig-yoga” is
to be explained thus: One who performs the act of generation is ‘retaḥ-
sic’; the connection of the soul, possessed of the remnants of its
works is ‘retaḥ-sig-yoga’. Here the word ‘that’ means the eater,
and the phrase, ‘that he becomes again’ establishes a connection
merely. Like that the text about its becoming rice and the like too
refers to its connection merely with them. The meaning of the
statement: ‘That he becomes again’ is that the descending soul,
entering into a connection with a man or an animal and so on who
perform the act of generation, becomes similar to them.
SŪTRA 27
“FROM THE WOMB THE BODY.”
Vedānta-pārijāta-saurabha
The body arises from the womb.
Here ends the first quarter of the third chapter in the Vedānta-
pārijāta-saurabha, an interpretation of the Śārīraka-mīmāṁsā texts
by the reverend Nimbārka.
Vedānta-kaustubha
The soul, possessed of the remnants of its work, and separated
from one who performs the act of generation, enters into connection
with a womb in the fifth oblation and thereby attains a body. Hence
it is ostablished that the texts preceding it, i.e those designating that
the soul becomes the ether and the rest, prove only that it comes to be
connected with them respectively.
Here ends the section entitled “Occupied by others” (6).
Here ends the first quarter of the third chapter in the holy Vedānta-
kaustubha, a commentary on the Śārīraka-mīmāṁsā by the reverend
teacher Śrīnivāsa.

[SŪ. 3. 1. 27 VEDĀNTA-KAUSTUBHA 505
ADH. 6 ]
Résumé
The first section of the third chapter contains 27 sūtras and 6
adhikaraṇas, according to Nimbārka, Śaṁkara, Rāmānuja, Bhāskara
and Śrīkaṇṭha; and 28 sūtras and 6 adhikaraṇas according to Bala-
deva, who divides sūtra 8 in Nimbārka’s commentary into two separate
sūtras

THIRD CHAPTER (Adhyāya)
SECOND QUARTER (Pāda)
Adhikarana 1: The section entitled "The in-
termediate place". (Sūtras 1-6)
PRIMA FACIE VIEW (Sūtras 1-2)
SŪTRA 1
"IN THE INTERMEDIATE PLACE, THE CREATION (IS DUE TO THE
INDIVIDUAL SOUL), BECAUSE (SCRIPTURE) DEPICTS (SO)."
Vedānta-pārijāta-saurabha
Thus, the course of transmigratory existence has been enunciated
for the purpose of generating a dispassion for worldly objects on the
part of the individual soul in the waking state. Now, the states of
dream and the rest are being determined.
Referring to the dream-state, Scripture declares: "Now there are
no chariots, no teams, no roads there. Then he creates chariots, teams
and roads" (Bṛh. 4.3 10¹) and so on The doubt being, whether the
creation of the chariots and the rest is due to the individual soul or
to Brahman, the prima facie view is that in the sphere of dreams,
the "creation" of chariots and the rest is due to the individual
soul, "because" Scripture "depicts": "He creates. For he is the
creator" (Bṛh. 4.3.9 ²).
Vedānta-kaustubha
Thus, in the first quarter, the relation of the soul in the waking
state with the elements and the elemental has been elucidated for
the purpose of generating a right discrimination between the soul
and the non-soul; as well as its relation with heaven and hell for the
purpose of generating a feeling of dispassion. Now with a view to
making these discrimination and dispassion still stronger, the states of
dream and the rest are being discussed; and with a view to promoting

¹ Ś, R, Bh, ŚK, B ² Ś, R, Bh, ŚK, B.
( 506 )

[sū. 3. 2. 1
ADH 1] VEDĀNTA-KAUSTUBHA 507
the rise of devotion for Brahman, the Highest Person, His attributes
are being determined
In the Bṛhadāraṇyaka, it is declared, referring to the state of
dream: "There are no chariots there, no teams, no roads; then he
creates chariots, teams and roads. There are no blisses there, no
pleasures, no joys, then he creates blisses, pleasures and joys There
are no ponds there, no lakes, no rivers, then he creates ponds, lakes
and rivers For he is the creator" (Bṛh. 5.3 10) Here the doubt
is as to whether this creation of chariots and the rest is due to the
individual soul or to Brahman The prima facie view is as follows
The scriptural text "He creates. For he is the creator" (Bṛh. 5.3.10)
"depicts" the individual soul alone as the creator of chariots and
the rest, "in the intermediate place". "The intermediate place" is
the sphere of dream, as declared by the scriptural text "There is a
third, the place of dream" (Bṛh. 4 3 9). Hence the "creation" of
chariots and the rest is due to the individual soul
COMPARISON
Śaṃkara and Bhāskara
Interpretation different. According to them too this sūtra lays
down the prima facie view, but according to them the problem is not
whether the dream-creation is due to the individual soul or to Brahman,
but whether it is real or unreal Thus the prima facie view "In the
intermediate place, the creation (is real), because (Scripture) says
(so)".¹
Baladeva
He does not take this sūtra as laying down a prima facie view,
but the correct conclusion, thus "In the intermediate place, the crea-
tion (is due to the Lord and not to the individual soul), for (Scripture)
says (so).²
1 Ś.B 3 2.1, Bh B. 3.2.1
2 G B 3 2 1.
3

508 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 2. 2.
ADH. 1.]
PRIMA FACIE VIEW (concluded)
SŪTRA 2
“AND SOME (DESIGNATE) THE MAKER, AND SONS OF THE REST.”
Vedānta-pārijāta-saurabha
In the passage: “He who is awake in those that are asleep, the
person making desire after desire” (Katha 5.8 ¹) “some” speak of
a creator of the desires of the soul,² viz. sons and so on, in the state of
dream.
Vedānta-kaustubha
Moreover, in the text: “He who is awake in those that are asleep,
the person making desire after desire” (Katha 5.8), the followers
of “some” branches speak of the individual soul as a creator, making
objects of desire in the state of dream. The author states the objects
of desire, referred to in the text, thus “sons and the rest”. By the
word ‘desire’, objects that are desired, viz. sons of the rest, are denoted,
and not a mere wish, in accordance with the introductory texts:
‘ “Ask for all objects of desire (kāma) just as you wish” ’ (Katha. 1.25),
‘ “Choose sons and grandsons living a hundred years” ’ (Katha. 1.23).
The statement of Prajāpati ³ clearly establishes that the individual
soul has true resolves and so on. Hence it is possible for the soul,
endowed as it is with (the attributes) of true resolves and so on, to
be the creator of chariots, etc.—this is the prima facie view.
COMPARISON
Śaṃkara and Bhāskara
Interpretation different. They too take this sūtra as laying
down the prima facie view, but as pointed out above, the problem
is a different one for them. Thus: “Some (depict the Lord as) the
maker (of dream-objects); and sons and the rest”. That is, just as,
the prima facie objector continues, the objects in the waking state are
¹ Ś, R, Bh, ŚK, B.
² Other editions, viz. the C.S.S. ed (p. 51) and the Brindaban ed (1905)
(p. 326) read: “jīvaṃ kāmānām”, in which case the meaning would be, “some
speak of the soul as the creator of desires”. This reading seems preferable.
V.K. also follows it.
³ Vide Chānd. 8.7.1.

[sū. 3. 2. 3.
ADH. 1.] VEDĀNTA-KAUSTUBHA 509
created by the Lord, so are the dream-objects. Hence just as the
former are real, so must be the latter.¹
Baladeva
He does not regard this sūtra too as laying down a prima facie
view, but the correct conclusion. Hence it means: "Some (depict
the Lord alone) as the maker (of dream-objects), sons and the rest".²
CORRECT CONCLUSION (Sūtra 3-6)
SŪTRA 3
"BUT (THE DREAM-CREATION IS) MERE MĀYĀ, (THE INDIVIDUAL
SOUL IS NOT THE CREATOR OF DREAM OBJECTS) ON ACCOUNT OF
NOT HAVING (ITS OWN ATTRIBUTES) FULLY MANIFEST IN NATURE."
Vedānta-pārijāta-saurabha
With regard to it, we reply: In the state of dream, the group
of effects like chariots and the rest is made by the supreme Lord alone,
possessed of true resolves and omniscient,—since such wonderful
objects are not indeed made by the individual soul, its attributes of
having true resolves and the rest being not "fully ³ manifest" during
its state of bondage.
Vedānta-kaustubha
With regard to this, the author states the correct conclusion.
The word "but" is meant for disposing of the above view. The
dream-chariots and the like are "mere māyā", i.e. simply wonderful.
Here the word "māyā" means wonderful things. Lord Vāsudeva, an
adept in the art of creating and destroying all wonderful objects,
creates—through His own powers which are inconceivable—groups of
wonderful objects like chariots and the rest, in accordance with the
respective deeds of souls in order that they may enjoy these objects.
But it is not possible for the dreaming soul itself to be their creator
in the absence of appropriate implements and the like,—because its
¹ Ś.B 3 2 2, pp. 706-7; Bh. B. 3.2.2, p. 161.
² G.B. 3.2.2, pp. 41-42, Chap. 3.
³ The C.S.S. ed. (p. 51) reads "sākalyena" instead of "kārtsnyena"

[Sū. 3. 2. 3
510 VEDĀNTA-KAUSTUBHA ADH. 1.]
attributes of having true resolves and the rest "are not fully manifest
in nature", i. e. are hidden during its state of bondage
COMPARISON
Śaṁkara and Bhāskara
Interpretation absolutely different. They too take this sūtra as
beginning the correct conclusion. Thus the sūtra means: "But
(the dream-creation is) mere māyā (i.e. unreal), on account of not
having its own nature fully manifest." That is, a dream-object is
not like an object in the waking state, since it does not possess all the
characteristics of the latter. An object in the waking state has a
particular place where and a particular time when it exists, it is per-
ceived through a particular sense-organ, and is non-contradicted.
Now a dream-object has no place where it can exist. A dream-
chariot, e.g. cannot exist in the limited span of the body. It has,
further, no fixed time when it exists. To the dreamer a single minute
may appear as a century. Also it cannot be grasped by any sense-
organ. How can the dreamer see a chariot, e.g. when his eyes are
shut? Finally, it is contradicted as soon as the dreamer wakes up.
Hence a dream-object cannot be on a par with an object in the waking
state and be real like it.¹
Bhāskara criticizes the view of Śaṁkara in this connection by
pointing out that those who hold that objects in the waking state too
are māyā misinterpret the author of the sūtra and delude people.²
Baladeva
Interpretation different, viz. "But (the dream-objects are)
māyā (i.e. not composed of ordinary materials, but are created by the
mysterious will of the Lord), on account of not having (their) real
nature fully manifest, (i.e. because they are not objects of perception
as gross material objects are)". This also proves that the dream
objects are created by the Lord alone and not by the individual soul.³
¹ Ś. B. 3.2.3, pp. 707 ff. , Bh. B. 3.2.3, p. 161.
² Bh. B. 3.2.3, p. 161.
³ G.B. 3.2.3, pp. 42-43, Chap. 3.