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

[SŪ 3. 3. 42.
ADH. 19.] VEDĀNTA-KAUSTUBHA 673
COMPARISON
Baladeva
This is sūtra 43 in his commentary. He too takes it to be an
adhikaraṇa by itself, concerned, however, with an entirely different
topic The question is as to whether the Lord is to be meditated on
as Kṛṣṇa alone. The answer is : "(There is) no restriction with regard
to the specifying of that (viz. the Lord), (i.e. there is no fixed rule that
the Lord is to be worshipped as Kṛṣṇa alone), on account of that
being found (in Scripture), for there is a soparate fruit, (viz.) non-
obstruction (of the worship of Kṛṣṇa)". That is, the worship of
Kṛṣṇa is the unobstructed or direct means to salvation, while the
worship of other deities is the indirect means ¹
Adhikaraṇa 19. The section entitled "Offer-
ing". (Sūtra 42)
SŪTRA 42
“SIMPLY AS IN THE CASE OF OFFERING, THAT HAS BEEN SAID.”
Vedānta-pārijāta-saurabha
During the meditations on the attributes also, the meditation
on the dahara (or the small), the substratum of the attributes, is to be
repeated as qualified by those attributes respectively, "as in the case
of the offering" of the sacrificial cake ², designated in the text:
"Let one offer the sacrificial cake on eleven potsherds to Indra, the
king, to Indra, the over-lord, to Indra, the self-ruler" (Tait. Saṃ.
2.3.6 ³). "That has been said," viz. "Diverse, forsooth, are the
divinities, owing to different conceptions".⁴
Vedānta-kaustubha
It has been said above that the meditations founded on the sub-
sidiary parts of sacrificial acts are not to be inserted in those acts
¹ G.B. 3.3.43, pp. 189-190, Chap. 3.
² Puroḍāś.
³ Ś, R, Bh, Śk. P. 174, lines 13-14, vol. 1.
⁴ Ś, R, Bh, Śk.

674 VEDĀNTA-KAUSTUBHA [SŪ. 3. 3. 42.
ADH. 19 ]
regularly Now, apprehending the objection, viz. that just as the
meditations on the subsidiary parts are independent of the whole,
so the meditations on the attributes are independent of the meditation
on the substratum of attributes—it is said.
Under the Dahara-vidyā 1, after having first stated the small
ether, i.e. the soul, the substratum of the attributes, as the object
to be meditated on thus: “Now, those who depart having known the
self here” (Chānd. 8 1 6), the text goes on to set forth separately
once more the meditations on the attributes of being free from sins
and the rest too thus “And these true desires” (Chānd. 8.1.6). Here
the doubt is as to whether while meditating on an attribute, the
small ether, the substratum of the attributes, too is to be meditated
on as possessed of that particular attribute, or not On the sugges-
tion: As the small ether can very well be meditated on at all times
as qualified by the attributes of being free from sins and so on, during
the meditation on the attributes, the meditation on Him as qualified
by those particular attributes is not to be repeated
We reply. “As in the case of offering”, the meditation on the
small ether, the substratum of attributes, as qualified by those parti-
cular attributes, is to be repeated with the meditations on those
attributes themselves. The sense is this. Although those attributes
like freedom from sins and so on have only one substratum, viz. the
small ether, yet in accordance with the text: “Free from sins, without-
old age” (Chānd. 8.1.5) and so on, which intends to designate its
(different) forms as qualified by those particular attributes, it is to be
meditated on as diverse. Just as in the case of the sacrifice comprising
three sacrificial cakes, laid down in the text. “Let one offer the sacri-
ficial cake on eleven potsherds to Indra, the king, to Indra, the
over-lord, to Indra, the self-ruler” (Tait. Saṃ. 2.3.6 2), although the
same Indra is qualified by the attributes of kingship and the rest,
yet as the attributes of kingship, over-lordship and self-rulership
are different from one another, the god himself is taken to have
different forms as qualified by each particular attribute, and as such the
“offerings” of the sacrificial cakes are repeated,—so is the case
1 Vide Chānd. 8.1 ff. See V.K. 3.3.1, for further explanation.
2 The text continues to designate these three epithets thus “Indra, the
king is this (earth); Indra, the over-lord, is this (atmosphere); Indra, the self-
ruler is the yonder (heaven)—. There are three cakes, these worlds are three”.

[sū. 3. 3. 42
ADH. 19 ] VEDĀNTA-KAUSTUBHA 675
here. “That has been said” in the section treating of the divinities :
“Diverse, forsooth, are the divinities owing to different conceptions”.
Hence it is established that during the meditation on an attribute,
the meditation on the small ether in that particular form, qualified by
that particular attribute, is to be repeated
Here ends the section entitled “Offering” (19).
COMPARISON
Śaṁkara and Bhāskara
This is sūtra 42 in Śaṁkara’s commentary Śaṁkara and Bhās-
kara too take it to be forming an adhikaraṇa by itself, though concerned
with an entirely different topic. In the Bṛhadāraṇyaka (Bṛh. 1 5 21),
the vital-breath is said to be the best among the organs of the body,
and the air to be the best among the gods. Similarly, in the Chān-
dogya (Chānd. 4.3.1), the air is said to be the general absorber of the
gods, and (Chānd. 4.3.3) the vital-breath is said to be the general
absorber of the organs of the body. Here the question is as to whether
the air and the vital-breath are to be conceived as separate or not.
The prima facie view is that they are not to be conceived as separate,
since they do not differ in their true nature. But the real view is that
although they are fundamentally one, yet they are to be meditated
on separately, since the texts teach them separately. Hence the
vidyās here are not the same, but there are two separate vidyās. The
parallel instance cited from the Taittirīya-saṁhitā and the maxim
are the same as those cited by Nimbārka. Thus the sūtra : “As in
the case of offering (the air and the vital-breath are to be conceived
separately), that has been said”.¹
Baladeva
This is sūtra 44 in his commentary. He too takes it as an adhi-
karaṇa by itself, but concerned with an entirely different topic, viz.
the grace of the spiritual preceptor. Hence the sūtra: “Like the
giving (of knowledge by the preceptor) alone that has been said”.
That is, salvation depends upon the extent the preceptor is pleased
¹ Ś.B. 3.3.43, pp. 827–830; Bh. B. 3.3.42 (written as 3.3.43), p. 192.

[sū. 3 3. 43
676 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 20.]
to impart knowledge to the devotee. Mere study of the Veda is not
enough to ensure the attainment of Brahman, but the grace of the
preceptor is necessary too 1
Adhikarana 20: The section entitled "The
majority of indicatory marks". (Sūtras 43-
50)
SŪTRA 43
"ON ACCOUNT OF THE MAJORITY OF INDICATORY MARKS, FOR THAT
(VIZ INDICATORY MARK) IS STRONGER, THIS ALSO (HAS BEEN
EXPLAINED)."
Vedānta-pārijāta-saurabha
The fires, piled up by the mind, piled up by speech, piled up by
the vital-breath, piled up by the eye, piled up by the ear, piled up by
action, piled up by the fire, and so on,2 are simply the subsidiary parts
of a sacrifice consisting in meditation 3, "on account of the majority
of the indicatory marks", such as: "Whatever these conceive with
their mind that alone is their composition" (Śat. Br. 10.5.3, 3 4),
"All beings at all times pile up those (fires) for him who knows thus,
even while he sleeps" (Śat. Br. 10.5.3, 12 5) and so on; "for" an indi-
catory mark is "stronger" than the context. "This also" has been
said in the section treating of what is supplementary to sacrifices·
"If there be combination of direct association, indicatory mark,
syntactical connection, context, place and name, then each succeeding
one is weaker (than each preceding one), on account of its remoteness
from the meaning" (Pū. Mī. Sū. 3.3.14 6).
1 G.B 3.3.44, p. 192, Chap. 3.
2 Vide Śat. Br. 10.5.3 (whole), pp. 796–798
3 I.e. these fires do not constitute parts of real sacrifices, and are not actually
lighted during the performance of sacrifices, but are simply parts of meditation,
i.e. mentally imagined fires.
4 P. 796, lines 7-8. This shows that the fires are composed by mind only,
i.e. not actual fires.
5 P. 798, lines 14-15. Ś, Bh.
6 P. 284, vol. 1. Ś, R, Bh, Śk.

[sū. 3. 3. 43.
ADH. 20.] VEDĀNTA-KAUSTUBHA 677
Vedānta-kaustubha
Now (the author) points out that the fires too, that are going
to be designated now, are not to be taken as subsidiary parts of
sacrificial acts, just as the meditations founded on the subsidiary
elements of sacrificial acts are not to be taken as such.
Having begun: "Verily, in the beginning, this was not existent,
not even non-existent" (Śat. Br. 10 5 3, 1 1), having described the
appearance of the mind, and having referred to the mind, by pointing
out that that mind saw the fires belonging to itself 2, thus: "It saw
the thirty-six thousand fires, the suns, belonging to itself, made of
the mind, piled up by the mind. By the mind alone they were placed,
by the mind they were piled up, by the mind the cups were taken in
them, by the mind they praised, by the mind they recited. Whatever
work is done in a sacrifice" (Śat. Br. 10 5 3, 3 3) and so on, the Vāja-
saneyins, thus, record imaginary fires, piled up by the mind and
so on, viz piled up by speech, piled up by the eye, piled up by
action, piled up by fire,4 and so on, in the "Mystery of Fire".5 The
life of a person lasts a hundred years. It consists of thirty-six
thousand days and nights. In the course of a single day and
night, many mental modes arise, and they are taken to be one
because they have arisen in the course of the same day and night.
Thus, there are thirty-six thousand mental modes in the course of
thirty-six thousand days and nights, and they are demonstrated as
the bricks which are subsidiary parts of sacrifices, and as elemental
fires, by the text: "Thirty-six thousands" (Śat Br. 10 5.3, 1) and so
on. Among these, those which are 'piled up', i.e. built, by the mind
are the 'mind-piled'. Similarly, the meaning of the texts 'breath-
piled' and so on are to be understood as the case may be.
Here the doubt is as to whether these fires, piled up by the mind
and so on are subsidiary parts of a sacrifice consisting in actual action,
they being mentioned in a section concerned with sacrificial acts;
or whether they are subsidiary parts of a sacrifice consisting only in
meditation.
1 P. 796, line 1.
2 Quotation mark wrong (in the text).
3 P. 796, lines 4-6.
4 Quotation mark wrong (in the text).
5 The name of the tenth book of the Śat. Br.

678 VEDĀNTA-KAUSTUBHA [SŪ 3. 3. 43.
ADH 20 ]
First, (the author) begins with the correct conclusion, thus:
"On account of the majority of indicatory marks". They are sub-
sidiary parts of a sacrifice consisting in meditation only Why?
"On account of the majority of indicatory marks," i e on account
of the majority or numerosity of the indicatory marks, such as "What-
ever these conceive with the mind alone that alone is their com-
position" (Śat. Br. 10.5.3, 3), "All beings at all times pile up those
(fires) for him who knows thus, even while he sleeps" (Śat. Br. 10.5.3, 12)
and so on. "For that," i.e. for an indicatory mark, is "stronger"
than the context. "That also," i e the fact of its being of a greater
force, is stated in the Karma-Kāṇḍa thus. "If there be combination
of direct assertion, indicatory mark, syntactical connection, context,
place and name, then each succeeding one is weaker (than each
preceding one), on account of its remoteness from the meaning"
(Pū. Mī. Sū. 3 3 14).
COMPARISON
Rāmānuja
He takes this sūtra as constituting an adhikarana by itself,
concerned with an entirely different topic. The question is as to
whether the eleventh section of the Mahānārāyaṇa-upaniṣad,—con-
stituting the same vidyā as the vidyā, viz. the Dahara-vidyā, men-
tioned in the tenth section—establishes only the object to be meditated
on in that vidyā, or an object to be meditated on in all Brahma-
vidyās. The prima facie view is that this section, in accordance
with the context, establishes the object which is to be meditated on
in the Dahara-vidyā only. The answer is. "(It establishes an object
to be meditated in all Brahma-vidyās), on account of the majority
of indicatory marks, (i.e. because there are many specific indications
that Nārāyaṇa, designated in this section, is none but the object to
be meditated on in all Brahma-vidyās), for that (viz. mark) is stronger
(than the context), that too (has been stated in the Pūrva-mīmāṃsā)".¹
Śrīkaṇṭha
He too takes this sūtra as forming an adhikarana by itself, con-
cerned with a topic similar to that of Rāmānuja, only referring to
a different passage, designating Rudra instead of Nārāyaṇa. Thus,
¹ Śrī. B. 3.3.43, pp. 325-326, Part 2.

[sū. 3. 3. 44.
ADH. 20.] VEDĀNTA-PĀRIJĀTA-SAURABHA 679
the question is as to whether the Supreme Brahman or Rudra, accom-
panied by Umā, mentioned in the thirteenth section of the Mahā-
nārāyaṇa-upaniṣad, is the object to be meditated on in all the parā-
vidyās, or only in that particular vidyā of that section. The prima
facie view is that in accordance with the context, such a Supreme
Brahman is to be meditated on in that particular vidyā alone. The
answer is the same as that given by Rāmānuja, viz.: "(Such a Brahman
is to be meditated on in all the parā-vidyās on account of the majority
of indicatory marks—" ¹
Baladeva
This is sūtra 45 in his commentary. He too takes this sūtra
to be forming an adhikaraṇa by itself, concerned with an altogether
different topic, viz. the grace of the spiritual teacher. Hence the
sūtra: "On account of the majority of indicatory marks, (viz. scrip-
tural texts), that (i.e. the grace of the teacher), is stronger (than any
other element in bringing about final emancipation), (but) that also
(viz. exertion on one's own part, viz. study, meditation and so on,)
(must be continued)".²
PRIMA FACIE VIEW (Sūtra 44-45)
SŪTRA 44
"(THE FIRES BUILT UP BY THE MIND AND THE REST) MAY BE AN
ALTERNATIVE FORM OF THE PRECEDING FIRE BUILT UP BY BRICKS)
ON ACCOUNT OF THE CONTEXT, (THEY ARE) ACTION, AS IN THE CASE
OF THE MENTAL (VESSEL)."
Vedānta-pārijāta-saurabha
Now the prima facie view: This "may be an alternative form"
of that same "preceding" (fire) consisting in action enjoined in the
text: "With bricks he piles up the fire" ³. Since the indicatory mark
here is contained in the descriptive portion, the stated fires are indeed
of the form of action, as in the case of: "He takes the mental vessel".⁴
¹ Śk. B 3.3.43, pp 362 ff., Parts 10 and 11.
² G.B. 3.3.45, p 193, Chap. 3.
³ Bh. ⁴ Op. cit.

[SŪ 3. 3. 44.
680 VEDĀNTA-KAUSTUBHA ADH. 20.]
Vedānta-kaustubha
Now (the author) states the prima facie view
This “may be” “an alternative form”, i.e. a mode, of the same
“preceding fire”, enjoined in the passage: “With bricks he piles up
the fire”. Why? “On account of the context,” i.e. because pre-
viously in the passage “The non-existent, verily, was thus in the
beginning” (Śat Br 6.1.1, 1 ¹), the fire, piled up by bricks, is men-
tioned.
If it be argued that it has been said that context is weaker than
indicatory mark,—(we reply.) no, since the stated indicatory marks,
being contained in the descriptive portion and as such concerned with
the glorification of the mentioned imaginary fires, form a coherent
whole with the injunction, and are hence not true in their own literal
sense. Hence the fact that they are subsidiary parts of a sacrifice
consisting in meditation is set aside by the context. Therefore these
fires too, which have the form of meditation, are really of the form
of action, “as in the case of the mental (vessel)” That is, just as the
offering of the mental vessel on the tenth day of the twelve-days’
sacrifice, mentioned in the passage “With this (earth) as the jug,
with the sea as the juice, he takes the mental cup, offered to Prajāpati,
for you” ², though of the form of meditation, is yet of the form of
action because of being the subsidiary part of a sacrifice consisting
in action, so is the case here.
Baladeva
This is sūtra 46 in his commentary He begins a new adhikaraṇa
here (two sūtras), concerned with an entirely different topic, viz.
meditation on the self as identical with the Lord (So'ham). Hence
the sūtra: “(The meditation on the self as identical with the Lord)
may be an optional form of the former (viz. devotion) on account of
1 P. 499, line 1.
2 A similar passage is found in Āp. Ś.S. 21.10.2.
The sense is that on the tenth day of the Soma sacrifice, lasting twelve
days, a cup is offered mentally to Prajāpati, the earth being imagined to be the
cup and the sea the soma-juice. Now, all operations connected with this cup
are mental, yet the offering of the cup is taken to be a real, and not an imaginary
action, since it is connected with a real sacrifice. In the same way, the fires
built up by the mind and so on, though mental, are to be taken as parts of real
sacrifices, so says the prima facie objector. Vide Ś.B. 3.3.46, pp. 832-833

[sū. 3. 3 45.
ADH. 20.] VEDĀNTA-KAUSTUBHA 681
the context (i e the Gopāla-pūrva-tāpanī), like (the physical) acts
(of offerings and so on), (and) the mental (acts of meditation and so
on)". That is, expressions like 'I am he', and so on, uttered by God-
intoxicated devotees in a state of extreme ecstasy, are not to be
understood literally as implying an identity between the Lord and His
devotee, because they are only particular moods of meditation, just
as offerings and the like are.¹
PRIMA FACIE VIEW (concluded)
SŪTRA 45
"AND ON ACCOUNT OF TRANSFERENCE"
Vedānta-pārijāta-saurabha
In the text: "Of these, each is as great as the former" (Śat. Br.
10.3.3, 11 ²), the power of the former fire is transferred to them. Hence
they are indeed of the form of action.
Vedānta-kaustubha
In the text: "There are thirty-six thousand fires, the suns.
Of these, each is as great as the former" (Śat. Br. 10.5.3, 3.11), the
power of the previous fire, piled up by bricks, is transferred to them.
On account of such a transference as well, the fires piled up by the
mind and the rest are indeed of the form of action.
COMPARISON
Baladeva
This is sūtra 47 in his commentary. Here he concludes the section
about the 'I am he'—meditation. Hence the sūtra: "Also on account
of analogy". That is, in the Gopāla-uttara-tāpanī-upaniṣad, the
Lord is compared to a loving father, and the devotee to His son.
This shows that the individual soul is not identical with the Lord.
Hence sentiments like 'I am he' and so on are but modes of devotion,
and do not indicate any identity between the two.³

¹ G.B. 3.3.46, p. 195, Chap. 3 3. "Prakāra-viśeṣeva, nārthāntaram."
² P. 798, lines 13-14. Ś, R, Bh, Śk.
³ G.B. 3.3.47, pp. 199-200, Chap. 3.

682 VEDĀNTA-PĀRIJĀTA-SAURABHA [sū. 3. 3. 46.
ADH. 20.]
CORRECT CONCLUSION (Sūtras 46–50)
SŪTRA 46
"BUT (THEY ARE) MEDITATION ALONE, ON ACCOUNT OF SPECI-
FICATION AND ON ACCOUNT OF OBSERVATION (I.E. SCRIPTURAL
TEXT)."
Vedānta-pārijāta-saurabha
The correct conclusion is that they are of the natue of medita-
tion alone Why? "On account of the specification," viz. · "For
they are piled up by knowledge alone" (Śat. Br. 10.5.3, 12 ¹); and also
because in that very treatise, viz in the text: "By the mind they
were placed, by the mind they were piled up, by the mind the cups
were taken in them, by the mind they praised, by the mind they
chanted. Whatever work is done in a sacrifice" (Śat. Br. 10.5 3, 3²)
and so on, a sacrifice consisting of meditation is designated—the
whole, of which they (viz. the fires) are subsidiary parts
Vedānta-kaustubha
(The author) states the correct conclusion.
The word "but" is meant for disposing of the prima facie view.
The word "only" implies emphasis. The fires piled up by the mind
and so on cannot be of the form of action, but are "meditation alone,"
i.e. are of the nature of meditation alone, or are subsidiary parts of
a sacrifice consisting in meditation. Why? "On account of specifica-
tion and on account of observation," i e because of the specification,
viz.. "For they are piled up by knowledge alone" (Śat. Br. 10.5.3, 12),
and because in the text. "By mind alone they are placed, by mind
they are piled up, by mind the cups are taken in them, by mind they
praised, by mind they chanted. Whatever work is done in a sacrifice,
whatever sacrificial work there is, that, consisting of mind alone,
was performed by mind alone, in these, consisting of mind, piled up
by mind" (Śat. Br. 10.5.3, 3), a sacrifice consisting in meditation
alone is designated—the whole, of which they are subsidiary parts
――――――――――――――――――――――――――――――――
¹ P. 798, lines 14-15. Ś, R, Bh, Śk.
² P. 796, lines 5-6. R, Śk.

[SŪ. 3. 3. 47.
ADH. 20.] VEDĀNTA-PĀRIJĀTA-SAURABHA 683
COMPARISON
Śaṃkara and Bhāskara
They break the sūtra into two separate sūtras thus: "Vidyaiva
.... nirdhāraṇāt" and "Darśanāc ca". Interpretation same.
Baladeva
Like Śaṃkara, he too breaks the sūtra into two separate sūtras.
He begins a new adhikarana here (three sūtras) concerned with
showing that vidyā or devotion based on knowledge alone is the means
to salvation. Thus: Sūtra 48.—"But vidyā alone (is the means to
salvation), on account of specification, (i e. because Scripture mentions
it exclusively, neither karma nor a combination of vidyā and
karma)."¹ Sūtra 49 —"And because (salvation results) from the
direct vision (of the Lord)." That is, the direct vision of the Lord is
attainable through vidyā alone. Hence vidyā alone is the cause
of salvation.²
CORRECT CONCLUSION (continued)
SŪTRA 47
"AND ON ACCOUNT OF THE GREATER FORCE OF DIRECT SCRIPTURAL
STATEMENT AND THE REST, (THERE IS) NO SETTING ASIDE."
Vedānta-pārijāta-saurabha
"On account of the greater force" of the direct scriptural state-
ment", viz : "For they are piled up by the mind alone" (Śat. Br.
10.5.3, 12 ³); of the indicatory mark; "All beings at all times pile up
(those fires) for him who knows thus, even while he sleeps" (Śat. Br.
10.5.3, 12 ⁴); and of the syntactical connection: "For through know-
ledge alone these are piled up for one who knows thus" (Śat. Br.
10.5.3, 12 ⁵), there is "no setting aside" of the fact that these fires
are subsidiary parts of a sacrifice consisting in meditation.
¹ G.B. 3.3.48, p. 202, Chap. 3.
² Op. cit., 3.3.49, p. 203.
³ P. 798, line 14. Ś, R, Bh, Śk.
⁴ P. 798, lines 14-15. Ś, R, Bh, Śk.
⁵ P. 798, line 15. Ś, R, Bh, Śk.
14

[SŪ. 3. 3. 47.
684 VEDĀNTA-KAUSTUBHA ADH 20.]
Vedānta-kaustubha
To the objection, viz. to say that those fires piled up by the
mind and so on are here subsidiary parts of a sacrifice consisting
in meditation, does not stand to reason. As in the text: "With
mind they were placed" (Śat Br. 10.5 3, 3) there is no mention of an
injunctive word, and as we do not perceive their connection with
a fruit, so the fact of their being subsidiary parts of a sacrifice
consisting in meditation is set aside by the context, concerned with a
sacrifice consisting in action, and suggested to the mind by fires piled
up by bricks—(the author) replies :
There is "no setting aside", by the context, of the fact of their
being subsidiary parts of a sacrifice consisting in meditation. Why ?
"On account of the greater force of direct scriptural statement and
the rest" than the context By the words "and the rest", indicatory
mark and syntactical connection are to be understood. The direct
scriptural text is: "For these are piled up by knowledge alone"
(Śat. Br. 10.5 3, 12). The indicatory mark is: "All beings at all times
pile up these for him who knows thus, even while he sleeps" (Śat.
Br. 10.5.3, 12). The syntactical connection is : "For by knowledge
alone these are piled up for one who knows thus" (Śat. Br. 10.5.3, 12).
COMPARISON
Baladeva
This is sūtra 50 in his commentary. Here he concludes the section
about vidyā being the only means to salvation. It may be objected
that some texts speak of karma as the means to salvation, while some
texts again speak of the combination of karma and vidyā as such a
means. The answer is: "And on account of the greater force of Scrip-
ture and so on (there is) no setting aside (of our view)." That is, the
scriptural texts quoted by us in support of our view that vidyā alone
is the cause of release is of a far greater authority than the Smṛti
texts quoted by the prima facie objector to prove his case.¹
¹ G.B. 3.3.50.
14B

[SŪ. 3. 3. 48
ADH. 20 ] VEDĀNTA-KAUSTUBHA 685
CORRECT CONCLUSION (continued)
SŪTRA 48
"ON ACCOUNT OF INSEPARABLE ADJUNCTS AND THE REST, LIKE
THE SEPARATENESS OF OTHER COGNITIONS, AND (BECAUSE IT)
IS SEEN, THAT HAS BEEN SAID."
Vedānta-pārijāta-saurabha
"On account of the inseparable adjuncts" like hymns, recitations
and so on 1, mentioned in the text. "By mind the cups were taken
in them" (Śat. Br 10 5.3, 3 2), and on account of direct scriptural
statement and the rest,3 the sacrifice consisting in meditation is indeed
different, "like the separateness of other vidyās", such as, the Śāṇḍilya-
vidyā and so on This being so, an injunction is to be supposed
"And" it is "found" that in the case of what is similar to a mere state-
ment, e g. in the passage: "What alone one does with knowledge"
(Chānd. 1.1.10 4), an injunction is supposed. It has been "stated"
as well: "But the texts, on account of being new" (Pū. Mī. Sū. 10.4.22 5)
and so on.
Vedānta-kaustubha
To the objection stated above, viz. that because of the non-
mention of an injunctive word in the text: "By mind alone they
were placed" (Śat. Br. 10.5 3, 3), and because we do not perceive their
connection with a fruit,—to say that they are subordinate members
of a sacrifice consisting in meditation does not stand to reason,—
(the author) replies:
The sacrifice consisting in meditation is indeed different from
the sacrifice consisting in action, and (hence) the fact that they (i.e.
fires) are the subordinate members of the former does stand to reason.
Why? "On account of the inseparable adjuncts and the rest,"
i e. on account of the inseparable adjuncts, transference, Scripture
and so on. Among these, the inseparable adjuncts, (i.e. the attendant
performances) are stated in the text: "By mind the cups were taken
in them" (Śat. Br. 10.5.3, 3). As a sacrifice consisting in action and

1 This last portion "like . . . so on" is omitted in the C.S.S. ed.
2 Ś, R, Bh, Śk. 3 See V.P.S. 3.3.47.
4 Śk. 5 P. 453, vol. 2. R, Śk.

[sū. 3. 3. 48.
686 VEDĀNTA-KAUSTUBHA ADH. 20 ]
its subordinate members are directly perceivable, these would be
meaningless if there be not a separate sacrifice consisting in medi-
tation The inseparable adjuncts of a sacrifice are the cups, hymns,
recitation and so on. The transference, viz. "Of these, each is as
great as the former" (Śat. Br 10.5.3, 11) has been mentioned above.
Such a transference does not fit in if there be no difference (between
these two)¹. The scriptural text and the rest have been indicated
above.²
With regard to this, a parallel instance is cited thus: "Like
the separateness of other cognitions" Just as other cognitions like
the Śāṇḍilya-vidyā and the rest are different from a sacrifice
consisting in action, as well as from other vidyās, owing to their
respective peculiar adjuncts, so is the case here too. This being
so, an injunction is to be supposed. "And" it is "found" that in
the case of what is similar to a mere statement, e g. in the text:
"What alone one does with knowledge" (Chānd. 1.1.10) and so on,
an injunction is supposed. "That has been said," thus: "But the
texts, on account of being new" (Pū. Mī. Sū. 10.4 22). Their connec-
tion with a fruit too may be known from the transference: "Of
these, each one is as great as the former" (Śat. Br. 10.5.3, 11)
COMPARISON
Baladeva
He breaks this sūtra into two different sūtras:—"Anubandhā-
dibhya" and "Prajñāntara . . . . taduktam," and interprets them
absolutely differently. Thus:
Sūtra 51.—He takes it to be forming an adhikaraṇa by itself,
concerned with the worship of holy men. Hence the sūtra: "On
account of injunction and so on". That is, Scripture expressly
enjoins the worship of great and good men, and hence such an worship
must be undertaken as an auxiliary and indirect means to salvation.³
Sūtra 52.—He begins a new adhikaraṇa here (two sūtras), con-
cerned with showing that the devotees realize and intuit the Lord
differently. He reads "dṛṣṭiś ca" in place of "dṛṣṭaś ca". Hence
the sūtra: "And like the difference between prajñā and the other
(sort of knowledge) the perception (of the Lord too differs in the case
¹ Vide under V.K. 3.3.22. ² Vide V.K. 3.3.47.
³ G.B. 3.3.51. pp. 206–208, Chap. 3.

[sū. 3. 3. 49.
ADH. 20.] VEDĀNTA-KAUSTUBHA 687
of different devotees), that has been said". That is, in the Bṛha-
dāraṇyaka (Bṛh. 4.4.21 ¹), two sorts of knowledge, viz. vijñāna and
prajñā, are spoken of. The first is intellectual knowledge or mere
conception, the latter is intuitional knowledge or direct realization.
Now, just as there is a difference between intellect and intuition, so
there is a difference among the intuitions themselves. That is, different
devotees, following different paths, come to have different intuitions
or visions of the Lord. This has been declared in the Chāndogya
(Chānd. 3.14.1 ²).
CORRECT CONCLUSION (continued)
SŪTRA 49
"NOT EVEN ON ACCOUNT OF RESEMBLANCE, ON ACCOUNT OF
OBSERVATION, AS IN THE CASE OF DEATH, NOR, VERILY, (THERE
IS ANY) BECOMING THE WORLD."
Vedānta-pārijāta-saurabha
Not even on account of their resemblance to the mental cup,
they are subordinate members of a sacrifice consisting in action,
since they are found to be of the form of meditation. In spite of the
resemblance of both fire and the person in the sun to death,—as stated
in the texts: "He, verily, is death who is the person within this orb"
(Śat. Br. 10.5.2. 3 ³), "Fire, verily, is death" (Bṛh. 3.2.10 ⁴),—the
difference (between them) remains; "nor verily" does fire (actually)
become the world in accordance with the passage: "The world, O
Gautama, is a fire" (Chānd. 5.4.1 ⁵).
Vedānta-kaustubha
(The author) condemns the statement made above, viz. that like
the mental (cup), the fires piled up by the mind and so on too are
subsidiary parts of a sacrifice consisting in action.

¹ Vijñāya prajñāṁ kurvīta.
² G.B. 3.3. 52, p. 209, Chap. 3. "Yathā kratu asmin loke puruṣo bhavati
tathetaḥ pretya bhavati."
³ P. 793, line 5. Also repeated in various places of the same chapter.
Vide p. 794, lines 14-15; p. 795, lines 19-20, etc. Ś, R, Bb, Śk.
⁴ Ś. ⁵ Ś, Bh.

[SŪ. 3 3. 49.
688 VEDĀNTA-KAUSTUBHA ADH 20 ]
"Even on account of the resemblance," in point of being mental,
of the fires piled up by the mind and the rest to the mental cup,—
mentioned in the text: "With this (earth) as the jug, with the sea
as the juice, I take the cup, offered to Prajāpati, for you",—they are
not to be taken as the subsidiary parts of a sacrifice consisting in
action. Why? Because we find from Scripture and the rest ¹ that
they are subsidiary parts of a sacrifice consisting in meditation.
The sense is that a minor resemblance does not invalidate a major
difference.
With regard to this, (the author) states a parallel instance:
'As in the case of death". Just as, though fire and the person within
the sun resemble each other in point of being denoted by the same
word 'death' in the texts "He, verily, is death who is the person
within this orb" (Śat. Br. 10.5.2, 3), "The fire, verily, is death" (Bṛh
3 2.10), they are still different from each other; or just as, in accordance
with the text: "This world, O Gautama, is the fire" (Chānd 5.4 1),
the world does not (actually) become the fire,—so though the fires
piled up by the mind and so on and the mental cup resemble each
other in point of being mental, they still remain mutually different.
COMPARISON
Rāmānuja and Śrīkaṇṭha
Interpretation different. The prima facie objectors say that
since the power of the actual fire is transferred to the mental fires
(Śat. Br. 10 5.3, 11), the latter must be actual brick-built fires like
the former. The answer is: "Not even on account of resemblance
(i.e. transference) (an identity) between them results), for (it is)
found (that there is transference even when there is no identity),
as in the case of death, for (there is) no attaining the world (of death
by the person in the sun)". That is, the mere transference of the
property of one thing to another is by no means an indication of an
actual identity between them, for it is found that sometimes such a
transference is based on a single point of similarity. E.g. the person
within the orb of the sun is said to be death (Śat. Br. 10.5.2, 3), but
there is only one point of resemblance between them, viz. destructive

¹ See above V.K. 3 3.47.

[sū. 3. 3. 50.
ADH. 20.] VEDĀNTA-PĀRIJĀTA-SAURABHA 689
power, and no resemblance in other points. The person within the
sun, e.g., does not occupy the world of death.¹
Baladeva
This is sūtra 53 in his commentary. Interpretation absolutely
different. The prima facie objector points out that if the vision of
the Lord be the cause of salvation ², then when the Lord descends on
earth as an incarnation, viz. Rāma and so on, everyone who sees Him
must become freed immediately. The answer is: “Even on account
of the common perception (of the Lord as an incarnation, there is no
universal release), like death (which is) not (the cause) of salvation,
but) the attainment of (other particular) worlds”. That is, death
does not necessarily lead to release, but more often to other worlds
like heaven and so on. Similarly, all visions of the Lord are not the
cause of release, but the vision of the Lord on earth as an incarnation
leads to heavenly regions alone.³
CORRECT CONCLUSION (end)
SŪTRA 50
“AND ON ACCOUNT OF WHAT IS SUBSEQUENT, THE BEING OF THIS
KIND OF THE WORD (IS ESTABLISHED), THERE IS CONNECTION WITH
(ACTION), ON THE OTHER HAND, ON ACCOUNT OF MAJORITY.”
Vedānta-pārijāta-saurabha
On account also of the immediately following (section), viz.:
“This world, verily, is piled up by the fire” (Śat. Br. 10.5.4, 1⁴),
this text, referring to the fires piled up by the mind and so on, is of
such a kind. “On account of the majority,” i.e. numerosity, of the
details of (actual) fire which are to be accepted in the fires piled up
by the mind and so on, there is the “connection” (of these mental
fires) in the very vicinity of a fire built up by action.
¹ Śrī. B. 3.3.49, p 331, Part 2; Śk. B. 3.3.49, p. 369, Parts 10 and 11.
² Vide G.B. 3.3.49 above
³ P. 798, line 17. Ś, R, Bh, Śk. Correct quotation: “Agniś cita”, in
which case the quotation would mean. “This world, verily, is the piled up fire.”
⁴ Correct quotation “Agniś Cita”, meaning “piled up fire”, and not
“Agni-Cita”.

[SŪ. 3. 3. 50.
690 VEDĀNTA-KAUSTUBHA ADH. 20.]
Vedānta-kaustubha
"On account of what is subsequent" to the section concerned
with the fires piled up by the mind and so on, viz. the section concerned
with world which is filled, beginning "This world, verily, is piled up by
the fire (Śat. Br. 10 5 4, 1), and on account of the preceding section,—
implied by the term "and" (in the sūtra)—, beginning. "This orb
that shines" (Sat. Br. 10 5 2, 1), the "text", i.e. the section coming
between them, is "of that kind", i.e. concerned with an injunction
about meditation. That is, on account of its association with a pre-
ceding and a subsequent sections which have meditation for their
primary topic, here too there is the primacy of meditation,—that is
what it comes to.
To this objection, viz. If in this section, there be the primacy
of meditation, then what is the sense in beginning with action?—
(the author) replies "On account of majority". That is, "on account
of the majority" or numerosity of the details of the fire built up by
action to be accomplished (mentally) in the case of the fires which
are the subsidiary parts of meditation, there is the "connection",
i.e. setting forth, of the fires, the subsidiary parts of meditation,
after the fires which are subsidiary parts of action. Hence it is
established that the fires piled up by the mind and the rest are
subsidiary parts of a sacrifice consisting in meditation.
Here ends the section entitled "The majority of indicatory
marks" (20).
COMPARISON
Baladeva
This is sūtra 54 in his commentary. He takes it as forming an
adhikaraṇa by itself concerned with an entirely different topic, viz.
the grace of the Lord. The prima facie view is that it cannot be said
that the direct vision of the Lord alone, attainable through devotion 1,
in the cause of salvation, for a text in the Mundaka (Muṇḍ. 3.2 3 2)
shows that the vision of the Lord depends on the grace of the Lord.
1 Vide G.B. 3.3.49 above.
2 "Nāyamātmā pravacanena labhyaḥ", etc.

[sū. 3. 3. 51.
ADH. 21 ] VEDĀNTA-KAUSTUBHA 691
The answer is: “On account of what follows (i e. the immediately
following text ¹), the being of that kind of the word (is established),
(there is) the mention (of grace in the passage), on the other hand,
on account of preponderance (i.e. because the grace of the Lord is
the most predominating factor in attaining salvation)”. That is,
the Muṇḍaka-text does imply that devotion is the cause of a direct
vision of the Lord, and the latter a cause of emancipation, for the
grace or choice by the Lord is not arbitrary, but is determined by the
devotion of men ²
Adhikaraṇa 21: The section entitled “Exist-
ence in the body”. (Sūtras 51-52)
PRIMA FACIE VIEW (Sūtra 51)
SŪTRA 51
“SOME (HOLD THAT THE INDIVIDUAL SOUL IS TO BE MEDITATED
ON IN ITS STATE OF BONDAGE), ON ACCOUNT OF THE EXISTENCE
(OF SUCH A SOUL) IN THE BODY.”
Vedānta-pārijāta-saurabha
At the time of meditation, the individual soul is to be meditated
on in its state of bondage, on account of the existence of such a soul
alone “in the body”—so “some” (think).
Vedānta-kaustubha
Immediately above, an investigation has been undertaken into
the fires piled up by the mind and so on as forming subsidiary parts
of a sacrifice consisting in meditation. Now, the question is being
considered, viz. in what form is the individual soul too, entitled to
its fruit, to be sought for at the time of meditation ?
The doubt is as to whether at the time of meditation, the individual
soul is to be conceived of simply in its state of bondage,—i.e. in the
form of a knower, a doer, an enjoyer and the rest,—or in its state of
1 “Nāyamātmā vala-hīnena labhyah”, etc.
2 G.B. 3.3.54, pp. 214 ff., Chap. 3.

[SŪ. 3. 3. 51.
692 VEDĀNTA-KAUSTUBHA ADH. 21.]
salvation, i.e. in its real nature, characterized by the manifested
attributes of freedom from sins and the rest. With regard to it "some"
think that it is to be conceived of in its state of bondage alone, i e.
in the form of a knower and the rest. Why? On account of the non-
existence "in the body", at that time, "of the soul" in its state of
salvation, i.e. in its real nature as characterized by freedom from sins
and so on. Or else, (an alternative explanation:) on account of the
existence of such a soul alone, i.e. of the soul in its state of bondage. ¹
COMPARISON
Śaṃkara and Bhāskara
This is sūtra 53 in the commentary of Śaṃkara and 52 in that of
Bhāskara. They take this adhikaraṇa to be concerned with a different
problem, viz the relation between the soul and the body. This sūtra
sets forth the opponent's view, viz. the view of the Cārvākas, that the
soul is nothing but the body, since consciousness is found only when
the body is present, and not found when it is absent. Hence, the
sūtra: "Some (maintain the non-difference) of the soul (from the
body), on account of the existence (of consciousness) if there be
the body".²
Baladeva
This is sūtra 55 in his commentary. He takes it as forming an
adhikaraṇa by itself, concerned with an entirely different topic, viz.
the worship of the Lord in the different parts of the body. Hence
the sūtra: "Some (recommend the worship) of the soul (viz the
Lord) in the body, on account of the existence (of the Lord there)".
That is, the Lord is to be worshipped in the different parts of the body,
such as, the stomach, the heart, the top of the head and so on, since
He exists in these places also and gives salvation to the devotee.³
¹ Note that while Nimbārka reads only "bhāvāt", Śrīnivāsa reads both
"abhāvāt" and "bhābāt".
² Ś.B. 3.3.53, pp. 838–840; Bh. B. 3.3.52 (written as 3.3.53), pp. 195-196.
³ G.B. 3.3.55, pp. 218-219, Chap. 3.