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

718 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 6.
ADH. 1.]
PRIMA FACIE VIEW (continued)
SŪTRA 5
"ON ACCOUNT OF LAYING HOLD OF."
Vedānta-pārijāta-saurabha
And because the association of knowledge and work is declared
by the text: "Knowledge and work lay hold of him" (Bṛh. 4.4.2 ¹).
Vedānta-kaustubha
On account of the scriptural statement about the association of
knowledge and work too, viz "Knowledge and work lay hold of him"
(Chānd. 1.1.10), it is known that knowledge is a subsidiary part of
work.
PRIMA FACIE VIEW (continued)
SŪTRA 6
"ON ACCOUNT OF ENJOINMENT (OF WORK) ON THE PART OF ONE
HAVING THAT (VIZ. KNOWLEDGE)."
Vedānta-pārijāta-saurabha
And "on account of the enjoinment" of work ² in the passage:
"Having studied the Veda in the house of a teacher in accordance with
rules in (the leisure) time left over from doing work for the teacher,
having returned to his own home, studying his sacred text in some
clean spot" (Chānd. 8.15.1 ³).
Vedānta-kaustubha
"On account of the enjoinment" of work "on the part of one
having that", i.e. on the part of one possessed of the knowledge of

¹ Op. cit.
² The C.S.S. ed., p. 71, adds "on the part of one possessed of knowledge".
³ Ś, R, Bh, Śk.

[sū. 3. 4. 8.
ADH. 1.] VEDĀNTA-PĀRIJĀTA-SAURABHA 719
all the Vedas, by the scriptural text, viz.: "Having studied the
Veda in the house of a teacher, according to rules in time left
over from doing work for the teacher, having returned to his own
home, studying his sacred text in a clean spot" (Chānd. 8.15.1),
knowledge is a subsidiary part of work
PRIMA FACIE VIEW (concluded)
SŪTRA 7
"AND ON ACCOUNT OF RESTRICTION."
Vedānta-pārijāta-saurabha
"And on account of the restriction," viz.: "Only doing work here,
let one desire to live a hundred years", and so on (Īśā 2) ¹.
Vedānta-kaustubha
"And on account of the restriction," viz : "Only doing work
here, let one desire to live a hundred years Thus work adheres to
you, to a man. There is no other way than that" (Īśā 2), knowledge
is subservient to work alone.
CORRECT CONCLUSION (Sūtras 8–20)
SŪTRA 8
"BUT ON ACCOUNT OF THE TEACHING OF WHAT IS SUPERIOR,
SUCH (IS THE VIEW) OF BĀDARĀYAṆA, ON ACCOUNT OF THAT
BEING SEEN."
Vedānta-pārijāta-saurabha
With regard to it, we reply:
"On account of the teaching" of the Lord of all, the controller
of all, who is "superior to" the individual soul, the agent, as the object
¹ Ś, R, Bh, Śk, B

[SŪ. 3. 4. 8
720 VEDĀNTA-KAUSTUBHA ADH. 1 ]
to be known,—the view of the reverend “Bādarāyaṇa” is that “the
end of men arises from this” (Br. Sū. 3. 4. 1), “On account of that being
seen” from the texts: “He is the Lord of all” (Bṛh. 4. 4. 22 ¹), “Entered
within, the ruler of men” (Tait. Ār. 3.11. 1, 2 ²), “The ruler of all,
the controller of all” (Bṛh. 4.4.22 ³), “I ask about that Person taught
in the Upaniṣads” (Bṛh. 3.9.26 ⁴), “The word which all the Vedas
record” (Kaṭha 2.15 ⁵) and so on.
Vedānta-kaustubha
On this suggestion, (the author) replies:
The word “but” is for disposing of the prima facie view. The
view of Jaimini,—that by way of effecting the purification of what
is complementary to work, viz. the agent, knowledge, obtainable from
the Upaniṣads, is a subsidiary part of work,—is not correct. On
the contrary, “on account of the teaching of what is superior” to the
individual soul, the agent, possessed of the stated marks, i.e. as the
Highest Person,—the soul of all, free by nature from all faults,
an abode of a mass of auspicious qualities, possessed of natural,
infinite and inauspicious powers, the cause of the world, the Lord of
matter and soul and the Lord of all,—is taught as the object of
knowledge, as He alone is established as the object to be known by
the Vedāntas, the end of men arises from knowledge,—“such” is
the view of the reverend “Bādarāyaṇa”. Why? “On account of
that being seen,” i.e. because texts are found which establish “that”,
viz. the Highest Self alone, the object to be known, i.e. a multitude
of texts are found establishing Him, such as: “All this has that for
its self” (Chānd. 6.8.7, etc.), “Higher than the imperishable, the
high” (Muṇḍ. 2.1.2), “Free from sins, ageless, deathless, griefless,
without hunger, without thirst, having true desires, having true
resolves” (Chānd. 8.7.1, 3), “He who is omniscient, all-knowing”
(Muṇḍ. 1.1.9; 2.2.7), “He consists of infinite auspicious qualities.—
He is possessed of might, power, lordship and supreme knowledge”
(V.P. 6.5.84 ⁶), “Supreme is his power, declared to be of various kinds,
and natural is the operation of his knowledge and might” (Śvet. 6.8),
“He is the cause, the lord of the lord of the sense-organs” (Śvet. 6.9),
――――――――――――――――――――――――――――――――――――――
¹ R. ² P. 181. Not quoted by others.
³ Op. cit. ⁴ Op. cit.
⁵ Op. cit. ⁶ P. 837.

[SŪ. 3. 4. 9.
ADH. 1.] VEDĀNTA-KAUSTUBHA 721
"The lord of matter and souls" (Śvet. 6.16), "The word which all
the Vedas record" (Kaṭha 2.15), '"I ask that Person taught in the
Upaniṣads"' (Bṛh. 3 9.26), '"I am the source of all, everything
originates from me"' (Gītā 10.8), '"There is nothing else higher than
me, O Dhanañjaya"' (Gītā 7 7), '"And by all the Vedas I alone am
to be known"' (Gītā 15 15) and so on
COMPARISON
Baladeva
He interprets the sūtra thus
"But on account of the teaching (of vidyā as) more than (or
superior to) (karma)—" ¹
CORRECT CONCLUSION (continued)
SŪTRA 9
"BUT THE SCRIPTURAL DECLARATION IS EQUAL."
Vedānta-pārijāta-saurabha
"The scriptural declaration,"—viz.: '"For what purpose shall
we study, for what purpose shall we perform sacrifices"' ² and so
on,—establishing that knowledge is not a subsidiary part of work, is
of equal weight.
Vedānta-kaustubha
To the objection, viz.: "On account of conduct being seen"
(Br. Sū. 3.4.3), knowledge is a subsidiary part of work,—we reply:
"The scriptural declaration" of the non-performance of works
by knowers, establishing that knowledge is not a subsidiary part
of action, is of equal weight, such as: "Knowing this, forsooth, the
sages descended from Kavaṣa said: 'For what purpose shall we study,
for what purpose shall we perform sacrifices?'", "Knowing this,
1 G.B. 3.4.8, pp. 240-241, Chap. 1.
2 Ś, R, Bh, Śk, B.

722 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 10.
ADH 1.]
indeed, those ancient ones did not perform the Agni-hotra sacrifice"
(Kauṣ. 2.5 ¹), "Verily, having known that self, the Brāhmaṇas, rising
above the desires for sons, the desires for wealth,—² live the life of
mendicants" (Bṛh 3.5.1) Our view is that the performance of works
without any desire for results, but only with a desire for knowledge,
is justified. This (the author) will state under the aphorism "And
reference to all, on account of the scriptural text about sacrifice and
so on, as in the case of a horse" (Br. Sū. 3.4.26). It has been stated
by the Lord too thus: " 'By work also, Janaka and others attained
perfection' " (Gītā 3.20), and " 'The knowers should similarly act
without attachment, desiring the welfare of the world' " (Gītā 3.25).
The sense is that if we hold that knowledge is a subsidiary part of
work, then the scriptural text about the non-performance of work will
come to be contradicted.³
CORRECT CONCLUSION (continued)
SŪTRA 10
"(THE TEXT QUOTED BY THE prima facie OBJECTOR IS) NON-
UNIVERSAL."
Vedānta-pārijāta-saurabha
The scriptural text, viz.: "What alone one does with knowledge"
(Chānd. 1.1.10 ⁴) is not concerned with all sorts of knowledge.
Vedānta-kaustubha
To the objection, viz.: "On account of the scriptural statement
of that" (Br. Sū. 3 4.4), we reply:
¹ For correct quotation see Kauṣ., p. 114.
² 'Desires for worlds.'
³ I.e. if we hold that knowledge is not a subsidiary part of work, then those
texts which do enjoin the performance of works on the part of knowers may very
well be explained as enjoining the performance of works in a purely disinterested
spirit with a view to the attainment of knowledge. But if we hold that know-
ledge is a subsidiary part of work, then those scriptural texts which enjoin the
non-performance of action cannot be explained in any way.
⁴ Ś, R, Śk, Bh, B.

[sū. 3. 4. 12.
ADH. 1.] VEDĀNTA-PĀRIJĀTA-SAURABHA 723
The scriptural text: “What alone one does with knowledge”
(Chānd. 1.1 10), referring to the udgītha alone, is “non-universal”,
i e. is not concerned with all sorts of knowledge.
CORRECT CONCLUSION (continued)
SŪTRA 11
“THE DIVISION (IS) AS IN THE CASE OF A HUNDRED.”
Vedānta-pārijāta-saurabha
In the text: “Knowledge and work lay hold of him” (Bṛh. 4.4.2 ¹),
“the division” is to be known just like the division of a hundred (coins)
for the sake of a two-fold fruit.
Vedānta-kaustubha
To the objection, viz.: “On account of laying hold of” (Br.
Sū. 3.4.5), we reply:
In the text: “Knowledge and work lay hold of him” (Bṛh. 4.4.2),
a “division” is to be known, viz. knowledge lays hold of him for
bringing about its own special result and work for its own special
result, “as in the case of a hundred”. That is, just as when for the
accomplishment of two purposes it is said: ‘give him a hundred
(coins)’, these are divided and fifty are given for one purpose, fifty
for the other,—so is the case here.
CORRECT CONCLUSION (continued)
SŪTRA 12
“ON THE PART OF ONE WHO HAS ONLY READ THE VEDA.”
Vedānta-pārijāta-saurabha
In the text: “Having studied the Veda in the house of a preceptor”
(Chānd. 8.15.1 ²), work is enjoined “on the part of one who has only
read the Veda”.
¹ Op. cit. ² Ś, R, Śk.

[SŪ. 3. 4. 13.
724 VEDĀNTA-KAUSTUBHA ADH. 1.]
Vedānta-kaustubha
To the objection, viz "On account of the enjoinment on the part
of one having that" (Br Sū. 3 4.6), we reply:
In the text: "Having studied the Veda in the house of a pre-
ceptor" (Chānd. 8.15.1), work is enjoined "on the part of one who has
only read" the Veda, but not on the part of one who possesses know-
ledge, so knowledge cannot be taken to be a subsidiary part of
work. Though one who has not studied the Pūrva-tantra ¹ may, in
accordance with the injunction about the Vedic study, viz. "Let one
study the Veda", labour with great care to master the Veda, and
though he may attain a little knowledge, yet since he lacks the know-
ledge of the real nature of religious duties and the method of perform-
ing them, demonstrated in the Pūrva-tantra, he, as dependent on
that tantra, comes to have a reading knowledge only of the Veda, but
does not know the meaning thereof The meaning of the Veda, on the
other hand, according to the author of the Pūrva-tantra, is attainable
through an investigation into that tantra But, in our view, even one
who after studying the Veda, has come to know the mystery of reli-
gious duties and even one who knows everything in a general way, is
said to have only read the Veda, since he has not investigated into the
Vedānta, designating Brahman, the primary meaning of all the Vedas
Work is enjoined in that text on the part of such a one, but not on the
part of a knower,—such is the view of the reverend author of the
aphorisms.
CORRECT CONCLUSION (continued)
SŪTRA 13
“NOT (SO), ON ACCOUNT OF NON-SPECIFICATION.”
Vedānta-pārijāta-saurabha
And also because the text about restriction does not necessarily
refer to the knower.
¹ I.e. the Pūrva-mīmāṁsa.

[SŪ. 3. 4. 14.
ADH 1.] VEDĀNTA-KAUSTUBHA 725
Vedānta-kaustubha
To the objection "On account of restriction" (Br. Sū. 3.4 7), we reply
It cannot be said on the ground of the text: "Only doing work here" (Īśā 2) that knowledge is a subsidiary part of work. Why? "On account of non-specification," i.e. because the text contains no specification, viz.: 'knowers doing work' and so on.
CORRECT CONCLUSION (continued)
SŪTRA 14
"OR THE PERMISSION (OF WORK) IS FOR THE PURPOSE OF EULOGY."
Vedānta-pārijāta-saurabha
The allowing of work to one who knows, viz. "only doing work here" (Īśā 2), is "for the purpose of eulogizing" knowledge.
Vedānta-kaustubha
To the objection, viz Since the text begins with knowledge thus: "By the Lord all this is to be enveloped. Whatever is moving in this moving world, having that renounced, enjoy. Do not covet the wealth of any one" (Īśā 1), it is ascertained that it is specially concerned with the knower,-(the author) says:
"The permission," i.e. allowing of, work to a knower is "for the purpose of eulogizing" knowledge. Though doing work so long as he lives, a knower is not touched by karmas,-thus there is an eulogy of knowledge here, in accordance with the concluding text: "Thus, work adheres not to you, to a man, there is no other way than that" (Īśā 2), as well as in accordance with the statement by the Lord. '"Though ever doing all works, one who has resorted to me, attains the eternal and immutable place through my grace"' (Gītā 18.56), '"He who thus knows me is not bound by works"' (Gītā 4.14) and so on.

726 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 15.
ADH. 1.]
CORRECT CONCLUSION (continued)
SŪTRA 15
"AND SOME (BRANCHES DESIGNATE THAT KNOWERS GIVE UP
WORK) ACCORDING TO VOLUNTARY PROCEDURE."
Vedānta-pārijāta-saurabha
For this very reason, "some" designate the voluntary giving
up of the life of a house-holder by the knowers thus: "'What shall we
do with progeny, we whose is this soul, this world?'" (Bṛh. 4.4.22 ¹).
Vedānta-kaustubha
"Some," i.e. the members of one branch, record the giving up
by the knowers of progeny and the rest, involving the performance of
action, "according to voluntary procedure", i.e. voluntarily indeed,
thus: "Knowing this, forsooth, those ancient ones did not wish for
progeny", '"What shall we do with progeny, we whose is this soul,
this world?"' (Bṛh. 4.4.22). The sense is that such a giving up of
the life of a house-holder fits in if knowledge be not complementary
to work, but not if it be so.
COMPARISON
Baladeva
He begins a new adhikaraṇa here (eleven sūtras), concerned with
the power of vidyā. He substitutes "Vā" in place of "Ca". Hence
the sūtra means: "Or some (hold that a knower of Brahman may act)
according to (his) liking". That is, such great is the glory of vidyā
that one who has attained vidyā may act just as he likes, or omit to
act yet be not subject to consequences, good or bad ².
¹ Ś, R, Bh, Śk.
² G.B. 3.4.15, p. 250, Chap. 3.

{SŪ. 3. 4. 16.
ADH. 1.] VEDĀNTA-KAUSTUBHA 727
CORRECT CONCLUSION (continued)
SŪTRA 16
“AND (THERE IS) THE DESTRUCTION (OF WORK BY KNOWLEDGE)”
Vedānta-pārijāta-saurabha
For this very reason texts declare “the destruction” of work by
knowledge, thus “And his works perish, when he who is high and low
is seen” (Muṇḍ. 2.2.8 ¹).
Vedānta-kaustubha
“And” texts record “the destruction” of work,—the cause of
the three kinds of miseries, and consisting in good and bad deeds,—
by knowledge, thus: “The knot of the heart is broken, all doubts are
cut off and all his works perish, when he who is high and low is seen”
(Muṇḍ. 2.2.8) and so on. There are statements by the Lord too,
viz. “‘Him whose works are burnt off by knowledge the wise call a
knower’” (Gītā 4 19), “‘The fire of knowledge reduces all works to
ashes, O Arjuna!’” (Gītā 4.3.7).
COMPARISON
Baladeva
Interpretation same, but he is of the opinion that even prārabdha-
karmas may be destroyed by vidyā.²
¹ Ś, R, Bh, Śk, B.
² G.B. 3.4.17, pp. 251-252, Chap. 3. “Yadyapi sarvāṇi karmāṇi
nirdagdhum vidyā samarthā tathāpi tat-sampradāya-pracārārthaéśvarec chaiva
dehārambhakam karma na nirdahati.”

728 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ 3. 4. 17
ADH. 1 ]
CORRECT CONCLUSION (continued)
SŪTRA 17
"AND (KNOWLEDGE ARISES) IN ONE WHO IS CHASTE FOR (SUCH
A STAGE OF LIFE IS DECLARED) IN SCRIPTURAL TEXT."
Vedānta-pārijāta-saurabha
"And" because knowledge is found to arise in those stages of life
which are given to chastity, its independence is definitely ascertained.
These (stages) are found in the scriptural text "There are three
branches of religious duty" (Chānd 2.23.1 ¹).
Vedānta-kaustubha
Scripture declares that knowledge of Brahman arises even in those
stages of life which are given to chastity, i.e. in which the duties
of a house-holder are absent; and Scripture does not mention
works, like Agni-hotra and the rest in them. This also proves that
knowledge is something independent.
To the objection, viz. The text: "As long as he lives" contains
a reference to works like Agni-hotra and the rest. Like these, those
stages of life are not mentioned in the Veda,—we reply: "Because
in scriptural text". Those stages of life are mentioned "in scriptural
text", i.e. in the Veda, in passages like: "There are three branches of
religious duty" (Chānd. 2.23.1), "And those who meditate on faith
and austerity in the forest" (Chānd. 5.10.1), "Wishing for the world
alone the mendicants wander forth" (Bṛh 4.4.22). Hence there are
indeed such stages of life. The scriptural text: "He performs the
Agni-hotra sacrifice as long as he lives", on the other hand, refers to
those who are attached to wordly life.
1 Ś, R, Bh, Śk

[Sū. 3. 4. 18.
ADH 1.] VEDĀNTA-KAUSTUBHA 729
OPPONENT'S VIEW (Sūtra 18)
SŪTRA 18
"(THERE IS ONLY) A REFERENCE (TO THOSE STAGES OF LIFE),
JAIMINI (THINKS SO), ON ACCOUNT OF THERE BEING NO INJUNC-
TION, FOR (SCRIPTURE) CONDEMNS (SUCH STAGES OF LIFE)."
Vedānta-pārijāta-saurabha
In the text: "There are three branches of religious duty" (Chānd.
2.23.1¹), there is only a re-mention of those stages of life, in view of
the fact that there is no injunctive word there Also as the text:
"He who extinguishes the gods" (Tait. Sam 1.5 2 ²) contains a
condemnation of other stages of life, such stages are not to be
adopted,—such is the view of "Jaimini".
Vedānta-kaustubha
The statement that such stages of life are mentioned in scriptural
texts and hence they exist,—is not justifiable, since when the section
concerned with the injunction about the worship of the Sāman ³
has been fully expounded, Scripture, changing the subject, makes
"a reference", i.e. a re-mention simply, in the text: "There are three
branches of religious duty" (Chānd. 2.23.1), of those stages of life
which are celebrated in Smṛti, with a view to eulogizing a separate
meditation on Brahman as the praṇava, that being the subject of
discussion; but does not enjoin them. Why? "On account of the
absence of any injunctive text." And, scriptural texts like: "He who
extinguishes the fire is the slayer of the hero among the gods" (Tait.
Saṃ. 1.5.2), "After having brought an acceptable gift to the teacher
do not cut off the line of progeny" (Tait. 1.11), "He who is childless
does not possess the world" (Ait. Br. 33.1 ⁴) and so on, "condemn"
other stages of life. Hence the stage of a house-holder is to be adopted
and not other stages,—so the teacher "Jaimini" thinks.
1 Ś., R., Bh., Śk.
2 P. 57, lines 5-6, vol. 1. Ś., R., Bh., Śk.
3 Vide Chānd. 2.22.
4 P. 838, Ānandāśrama sans. series ed.

730 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3 4. 19.
ADH. 1 ]
COMPARISON
Śaṁkara and Bhāskara
They read "acodanā" in place of "acodanāt",¹ and begin a new
adhikarana. Interpretation same.
Śrīkaṇṭha
He too begins a new adhikarana here. Interpretation same.
Baladeva
He too reads "acodanā" and interprets this sūtra differently
thus: "(There is a favourable) reference (to works in Scripture),
Jaimini (thinks so), (there is) no injunction (with regard to the giving
up of works), because (Scripture) condemns (such a giving up of
works)". That is, here the opponent objects to the view that a knower
may or may not act at will² by pointing out that even a knower
cannot give up all works. All that he is at liberty to do is to perform
the obligatory duties at any time he likes unlike ordinary men who
must do them at the fixed time only,—but cannot altogether omit
them.³
CORRECT CONCLUSION (continued)
SŪTRA 19
"(THEY ARE) TO BE ADOPTED, BĀDARĀYAṆA (THINKS SO), ON
ACCOUNT OF THE SCRIPTURAL MENTION OF EQUALITY."
Vedānta-pārijāta-saurabha
Since in the text concerned with explanatory re-mention,⁴ the
other stage of life is mentioned as equal to the stage of a house-
¹ S.B. 3.4.18, p. 863 ; Bh. B. 3.4.18, p. 204.
² Vide G.B. 3.4.15.
³ G.B. 3.4.18, pp. 254-255, Chap. 3.
⁴ Viz. Chānd. 2.23.1.

[sū. 3. 4. 19
ADH. 1.] VEDĀNTA-KAUSTUBHA 731
holder, the former "is to be adopted",—so the reverend "Bādarāyaṇa"
thinks.
Vedānta-kaustubha
The other stage of life "is to be adopted",—so the reverend
"Bādarāyaṇa" thinks Why? "On account of the scriptural
mention of equality," i.e. because the other stage of life is mentioned
in Scripture as equal to the stage of a house-holder. Thus, in the
text: "There are three branches of knowledge, sacrifice, study and
charity are the first; austerity alone is the second; a student of sacred
knowledge dwelling in the house of a preceptor is the third" (Chānd.
2.23.1) there is an equal inclusion of all the stages of life. Among
these, the stage of a house-holder is indicated by the words 'sacrifice,
study' and so on. The stage of a religious student is referred to by that
very word The stages of a hermit in the forest ¹ and of an ascetic ²
are referred to by the word 'austerity'.
If those who belong to these stages of life devote themselves to
the duties incumbent thereon desiring for enjoyment, then they come
to attain a world leading to return, in accordance with the scriptural
text: "All these become possessors of meritorious worlds" (Chānd.
2.23.1). But one who knows the truth about the Lord, who is desirous
of salvation, who is favoured by the Lord and who is devoted to Him,
attains His nature. The concluding text: "One who stands on Brah-
man attains immortality" (Chānd 2.23.1) intimates this, in conformity
with the statement by the Lord: '"Among thousands of men, scarce
one strives for perfection; even among the perfected ones who strive,
scarce one knows me in truth"' (Gītā 7.3), '"The worlds up to the
world of Brahmā come and go, O Arjuna! But on attaining me, O
son of Kuntī, there is no more rebirth"' (Gītā 8.16).
COMPARISON
Baladeva
Here he replies to the opponent thus: "(The obligatory duties)
are to be performed, Bādarāyaṇa (thinks so) on account of the
scriptural mention of equality". That is, a knower of Brahman may
perform the obligatory duties partially just as he likes, but is not

¹ Vāna-prastha. ² Sannyāsa.
17

732 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 20.
ADH. 1.]
required to perform them exhaustively, like ordinary men. Scripture
states that such a partial performance by a knower is equal to a full
performance by ordinary men ¹
CORRECT CONCLUSION (end)
SŪTRA 20
“OR, (THERE IS) AN INJUNCTION, AS IN THE CASE OF HOLDING.”
Vedānta-pārijāta-saurabha
There is indeed “an injunction”. Just as with regard to the
enjoined Agni-hotra, it is said in Scripture: “Let him follow holding
the sacrificial faggot below (the ladle) He holds it above for the
gods” (Āp. Ś.S. 9.11.8-9 ²),—in this text ³ the holding above (of the
faggot) by separating (it) is enjoined, since it is something new (not
enjoined anywhere)—so is the case here.
Vedānta-kaustubha
Having thus pointed out that even if we hold that there is (only)
a re-mention (of those stages of life and not injunction), still then
the other stage of life may be proved to exist, (the author now) points
out that in this text there is indeed an injunction with regard to them
and not a re-mention.
The word “or” implies emphasis In the stated text there is
indeed “an injunction” with regard to those stages of life. Appre-
hending the objection that the text will cease to be a coherent and un-
broken whole if it be admitted that in one and the same text there is
an injunction with regard to many stages of life,—(the author) says·
“As in the case of holding”. Just as with regard to the enjoined
Agni-hotra it is declared by Scripture: “Let him follow holding the
¹ G.B. 3.4.19, p. 255-256, Chap. 3.
² P. 157, vol. 2. The texts read, “Adastāt samidhaṁ dhārayan dakṣiṇena
vihāraṁ udravati” (8). “Upari devebhya dhārayati iti vijñāyate” (9). Ś, R,
Bh, Śk.
³ Other editions read “vākyaṁ” instead of “vākye”.
17B

[sū. 3. 4. 20.
ADH. 1.] VEDĀNTA-KAUSTUBHA 733
sacrificial faggot below (the ladle). He holds it above for the gods"
(Āp. Ś.S. 9.11.8-9)—here though occurring in the same sentence
with the holding of the faggot below the ladle, the holding of the
faggot, by separating it, over the clarified butter placed in a ladle is
enjoined because of being something new (not enjoined before),¹—
so here too. It has been said in the section treating of what is com-
plimentary (action): "But (there is) an injunction with regard to the
holding, on account of being something new" (Pū. Mī. Sū. 3.4.3²).
Although with regard to this stage of life, there is an injunction cele-
brated in a text of the Jābāla, viz "Having completed the life of a
religious student, let one become a house-holder. Having become a
house-holder, let one become a dweller in the forest. Having become
a dweller in the forest, let one wander forth. Or else, let one wander
forth from the very life of a religious student, or from the house, or
from the forest. The day one gets indifferent to the world, let him
wander forth on that very day" (Jābāla 4),—yet it is shown by his
Holiness that the other stage of life occurs in other texts as well
irrespective of that,—this is to be understood here. The texts, viz.
"He who extinguishes the fire is the slayer of the hero of the gods"
(Tait. Sam. 1.5.2). "After having brought an acceptable gift for the
teacher, let him not cut off the line of progeny" (Tait. I. 11), "One who
is childless does not possess the world" (Ait. Br. 33.1) and so on, are
concerned with people hankering after enjoyment. Hence it is
established that the end of men arises from knowledge.
Here ends the section entitled "The end of Men" (1).
COMPARISON
Baladeva
He continues here the same topic, viz. whether a knower of Brah-
man must work or not. Hence the sūtra: "Or (the text designating
¹ I.e. the above passage may be conceived as a coherent and unbroken
whole if we take it to be referring to one thing only, viz the holding of the faggot
below. Nevertheless, we conceive it as enjoining the holding of the faggot above
too, since this latter is not enjoined anywhere else.
² The sūtra really reads: "Vidhīstu apūrvatvāt syāt".

734 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 21.
ADH. 2.]
that a knower of Brahman may perform his duties in any way is) an
injunction, like the holding (i.e. studying)". That is, the above text
is an injunction with reference to the pariṇiṣṭha devotees, allowing
them to act according to their will, just like the injunction, viz. that a
Brāhmaṇa is to be initiated in order that he may study the Veda ¹
Adhikaraṇa 2: The section entitled "A Mere
Eulogy". (Sūtras 21-22)
SŪTRA 21
"IF IT BE OBJECTED THAT (THE TEXTS ABOUT THE BEST ESSENCE
AND THE LIKE ARE MERE EULOGY, ON ACCOUNT OF TAKING (THEM
AS CONNECTED WITH PARTS OF SACRIFICES,) (THEN WE REPLY )
NO, ON ACCOUNT OF BEING NEW."
Vedānta-pārijāta-saurabha
If it be objected that texts like: "This is the best essence
among the essences" (Chānd. 1. 1.3 ²) and so on, are "mere eulogy"
of udgītha and the rest, the subsidiary parts of sacrificial acts, since
the best essence and the rest are taken as related to them,—(we reply.)
"No". This being not established before, here there is an injunction
with regard to the udgītha and the rest to be looked upon as the best
essence.
Vedānta-kaustubha
It has been established above that since in the text: "There are
three branches" (Chānd. 2.2.3, 1) and so on, the other stage of life is
mentioned as equal to the stage of a house-holder, the former is to
be adopted. Similarly, as the groups of texts about the best essence
are similar to the texts about the sacrificial ladle the sun and so on
which relate to the subsidiary parts of sacrificial acts, the former too
are subsidiary parts of such acts,—apprehending this objection, (the
author) is now disposing of it.
¹ G.B. 3.4.20, p. 257, Chap. 3.
² Ś, R, Bh, Śk.

[SŪ 3. 4. 21.
ADH. 2.] VEDĀNTA-KAUSTUBHA 735
Under the udgītha-meditation and the like, the following are
mentioned by Scripture: "This is the best essence among the essences,
the supreme and the highest place, the eighth,—the udgītha" (Chānd.
1.1 3), "The Ṛic is this earth indeed, the Sāman the fire" (Chānd.
1.6.1), "Verily, this world is the piled up fire" (Śat. Br. 10.5 4, 1 ¹),
"This earth forsooth, is the hymn" (Ait Ār. 2.1.2 ²) and so on. Here
the doubt is, viz. whether the texts about the best essence and so
on are concerned simply with an eulogy of the udgītha and the rest
which are subsidiary parts of sacrifices, or whether they enjoin the
udgītha and the rest to be looked upon as the best essence and so on.
With regard to this, (the author) states the prima facie view: "If
it be objected: mere eulogy, on account of taking". That is, they are
concerned simply with eulogy. Why ? "On account of taking,"
i e. as the groups of texts about the best essence and so on are similar
to the texts eulogizing the subsidiary parts of sacrificial parts, such as:
"This earth indeed in the sacrificial ladle, the sun the tortoise, the
heavenly world the āhavanīya-fire", and so on, they must be taken
as concerned with the glorification of udgītha and the rest which are
subordinate members of sacrificial acts.
To this we say: "No." This cannot be said. Why? "On
account of being something new," i.e. because the udgītha and the
rest are not established as the best of essence by any other means or
proof. The injunction refers to the udgītha and the rest to be looked
upon as the best essence and so on, it being unreasonble to take a
text to be concerned with the glorification of the udgītha and the rest,
enjoined in a different place, when it is possible to interpret it in relation
to its own context.
COMPARISON
Baladeva
He does not begin a new adhikaraṇa here, but continues the
topic of the previous section, viz. that a knower of Brahman is at
liberty to act at will. Hence the sūtra: "If it be said that (the texts
allowing a knower to act at will are) mere glorification, on account of
(their) reference (to works), (we reply:) No, on account of being
¹ P. 798, line 17.
² P. 101.

736 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 22.
ADH. 2.]
something new". That is, that a knower is at liberty to act at will is
not enjoined before, and it is enjoined in the above texts ¹
SŪTRA 22
"AND ON ACCOUNT OF TEXTS (INDICATIVE OF) THE EXISTENCE (OF
INJUNCTION)."
Vedānta-pārijāta-saurabha
"And" on account of the injunctive "text", viz. "Let one medi-
tate on the udgītha" (Chānd 1.1.1 ²).
Vedānta-kaustubha
"And" on account of injunctive "texts" like: "Let one meditate
on the udgītha" (Chānd. 1 1.1), "Let one meditate on the sāman"
(Chānd. 2 2.1) and so on, it is established that the quoted texts enjoin
the udgītha and the rest to be viewed (i e. meditated on) as the best
essence and so on.
Here ends the section entitled "Mere Eulogy" (2).
COMPARISON
Baladeva
Here he concludes the topic that a knower may perform actions at
will. Thus the sūtra: "And on account of texts (indicative of) in-
tense love". That is, the pariniṣṭha devotee is so absorbed in love
and devotion for the Lord that he has no time for performing ordinary
works.³
¹ G.B. 3.4.21, pp. 257-258, Chap. 3.
² Ś, R, Bh, Śk.
³ G.B. 3.4.22, pp. 258-259, Chap. 3.

[sū. 3. 4. 23.
ADH. 3.] VEDĀNTA-KAUSTUBHA 737
Adhikaraṇa 3: The section entitled "The
legends recited at the Aśva-medha". (Sūtras
23-24)
SŪTRA 23
"IF IT BE SAID THAT (THE SCRIPTURAL STORIES) ARE MEANT TO
BE RECITED AT THE AŚVA-MEDHA, (WE REPLY:) NO, ON ACCOUNT
OF BEING SPECIFIED."
Vedānta-pārijāta-saurabha
It is not to be thought that the scriptural stories in the Vedāntas
are meant to be recited at the Aśva-medha sacrifice,¹—since only
some are specified (to be so) by texts, beginning: "He is to tell
the legends recited at the Aśva-medha" and continuing: "Manu,
Vivasvat's son, the King" (Śat. Br. 13 4.3, 3 ²) and so on.
Vedānta-kaustubha
Apprehending the objection that the texts about the best essence
are concerned with something else, it has been shown that they relate
to meditation (and not to action). Similarly, apprehending the
objection that the texts dealing with particular stories are concerned
with something else, (the author) shows that they (too) relate to
meditation.
In the different Vedāntas, there are many texts relating stories,
such as: "Forsooth, Pratardana, the son of Divodāsa, went to the
favourite place of Indra" (Kauṣ. 3.1), "Now, there was Jānaśruti,
the great-grandson (of Janaśruti) a pious giver, a liberal donor, a
preparer of much food" (Chānd. 4.1.1), "Now, there was Śvetaketu,
the son of Aruṇa" (Chānd. 6.1.1), "Yājñavalkya had two wives,
Maitreyī and Kātyāyanī" (Bṛh. 4.5.1) and so on. Here the doubt
is, viz. whether they are meant to be recited at the Aśva-medha
sacrifice, or whether they subserve the injunction of meditation.
What is reasonable to begin with? "If it be said that they are meant
to be recited at the Aśva-medha, (we reply) no." Why? "On
¹ A pāriplava is a legend to be recited at the Aśva-medha sacrifice and
repeated at certain intervals throughout the year.
² Ś, R, Bh, Śk, B.