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

800 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 1. 16.
ADH. 10.]
Adhikarana 10: The section entitled "Agni-
hotra". (Sūtras 16-18)
SŪTRA 16
"BUT THE AGNI-HOTRA AND THE REST (ARE TO BE PERFORMED)
WITH A VIEW TO THAT EFFECT (VIZ. KNOWLEDGE) ALONE, ON
ACCOUNT OF THE OBSERVATION OF THAT."
Vedānta-pārijāta-saurabha
It is not to be apprehended that through knowledge there results
the cessation of the duties incumbent on one's own stage of life, such
as, Agni-hotra ¹, charity, austerity and so on. They are to be per-
formed indeed, as they foster knowledge The scriptural text about
sacrifice and so on, prove them to be productive of knowledge
Vedānta-kaustubha
It has been stated that through the might of knowledge, there
results the non-clinging of the other too, i.e. of the good deeds too.
Similarly, there results the non-clinging of the daily and occasional
duties incumbent on one's own stage of life Hence they are not to
be performed,—this objection the author disposes of now.
On the doubt, viz. whether the daily and occasional duties like
the Agni-hotra and the rest are to be performed by a knower or not,—
if it be suggested: Through knowledge there result the non-clinging
and destruction of good and evil deeds. What is the use of performing
them, seeing that there results the cessation of the Agni-hotra and the
rest too, they too being good deeds equally?—
We reply: The word "but" clearly indicates the speciality of the
Agni-hotra and the rest. "The Agni-hotra and the rest," i.e. the daily
and occasional duties incumbent on one's own stage of life, are to be
performed by a knower "with a view to that effect alone",
viz. the production of knowledge alone. Why? "On account
of the observation of that," i.e. because the text: "Him, the Brāh-
maṇas desire to know,² by sacrifice, by charity, by austerity, by
¹ Oblation to fire.
² "By the recitation of the Veda."

[SŪ. 4. 1. 17.
ADH. 10.] VEDĀNTA-KAÚSTUBHA 801
fasting” (Bṛh. 4.4.22) declares the duties incumbent on one’s own stage
of life, such as, Agni-hotra and the rest, to be means to knowledge.
Knowledge is to be acquired so long as life lasts. Hence the duties
incumbent on the stages of life are to be performed so long as life
lasts.
COMPARISON
Śaṁkara and Bhāskara
Interpretation of the phrase “tat-kāryyāya” different, viz. “for
the sake of that effect (viz salvation)”. That is, just as knowledge
produces salvation, so does works like Agni-hotra and the rest.¹ Of
course, Śaṁkara points out that works are indirect means to salvation,
i.e produce knowledge which produces salvation; while according
to Bhāskara, it is a direct means.
SŪTRA 17
“FOR (THERE ARE) ALSO (GOOD AND BAD WORKS) OTHER THAN
THESE (TO WHICH REFER THE TEXT) OF SOME (ABOUT THE DIVISION)
OF BOTH (MERIT AND DEMERIT) ”
Vedānta-pārijāta-saurabha
“Other than” these works the effects of which have been pro-
duced, viz. those that are productive of knowledge, there are “also”
works the effects of which have not been produced. To these refer
the text of “some”, designating the division “of both” merit and
demerit, viz. “The friends, the good deeds, the enemies, the bad
deeds”.²
Vedānta-kaustubha
To the objection, viz. To what then does the following text
refer to: “His sons inherit his property, his friends the good deeds, his
enemies the bad deeds”?—the author replies:
1 Ś.B. 4.1.16, pp. 923-24, Bh. B. 4.1.16, p. 225.
2 Ś, R, Bh, ŚK, B.

[SŪ. 4. 1. 17.
802 VEDĀNTA-KAUSTUBHA ADH. 10.]
"Other than those" works which are productive of knowledge,
there are "also" good and bad works the results of which have been
obstructed by some works of greater strength. "As" some works
are undertaken for the sake of selfish ends and what is prohibited is
performed through thoughtlessness,¹ so the text "of some", desig-
nating the division "of both" merit and demerit, refer to these above
works only. The declaration of non-clinging and destruction, viz
"The friends the good deeds, the enemies the bad deeds" should be
known to be referring to those works
COMPARISON
Śaṃkara and Bhāskara
They interpret the word "ubhayayoḥ" differently, viz. '(Thus
is the view) of both (Jaimini and Bādarāyaṇa)' ²
Rāmānuja and Śrīkaṇṭha
According to them the word "ubhayayoḥ" means '(There are
works) of both (kind, i.e. either prior or subsequent to the rise of
knowledge, which are obstructed from producing results)'.³
Baladeva
He begins a new adhikarana here (three sūtras), concerned with
the case of some Nirapekṣa devotees. Hence the sūtra: "Because
other than this (viz. the Chāndogya text) (there is) another (text of
Śāṭyāyanins) also, (there is the destruction) of both (good and evil
prārabdha-karmas in the case of some nirapekṣa devotees)". That
is, the Chāndogya text (Chānd. 6.14.2) declares that a man has to
wait until those works the effects of which have already begun to
operate are exhausted. But this rule does not hold good in
the case of some nirapekṣa devotees, where, as declared by the text
of the Śāṭyāyanins, even their prārabdha good and evil deeds go to
their friends and foes respectively. Thus, some nirapekṣa devotees
1 All these works are other than those which produce knowledge.
2 Ś.B. 4.1.17, p. 925; Bh. B. 4.1.7, p. 226.
3 Śrī. B. 4 1.17, p. 418, Part 2; ŚK. B. 4.1.17, p. 448, Parts 10 and 11.

[sū. 4. 1 18.
ADH. 10.] VEDĀNTA-KAUSTUBHA 803
become free at once, without having to wait for the full exhaustion
of their prārabdha-karmas ¹
SŪTRA 18
“BECAUSE ‘WHAT ALONE WITH KNOWLEDGE’—SO (SCRIPTURE
DECLARES).”
Vedānta-pārijāta-saurabha
For, with a view to indicating the strength and weakness of works,
it is said, “What alone one does with knowledge” (Chānd. 1.1.10 ²).
Vedānta-kaustubha
The author here refers again to the greater potency of some
works and the lesser potency of others, mentioned under the aphorism
“For (there is) a separate fruit, (viz.) non-obstruction” (Br. Sū
3.3.41).
The text: “What alone one does with knowledge that alone is
more potent” (Chānd. 1 1 10) designates the greater potency of some
works and the lesser potency of others. Among these, works of greater
strength first begin to produce their own fruits. Hence, when such
works of greater strength are about to produce their fruits, certain
other good and bad deeds of lesser strength, performed with a view
to attaining certain ends, remain without producing those results,
like a weak cow kept off from water, grass and so on by a stronger
one. When the knower becomes free immediately after the decay
of those works the effects of which have already begun, those above
works go to his friends and foes respectively,—this is the sense.
Hence it is established that with a view to the rise of knowledge, the
duties incumbent on his own stage of life, such as, Agni-hotra and the
rest, are to be performed by a house-holder; and works like aus-
terity, muttering of prayers and so on by one who is bound by
chastity.
Here ends the section entitled “Agni-hotra” (10).
¹ G.B. 4.1.17, pp 26–28, Chap. 4. ² Ś. R. SK. B.

[SŪ. 4. 1. 19.
804 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 11.]
COMPARISON
Śaṃkara
He takes this sūtra as forming an adhikarana by itself, concerned
with the question of the two kinds of Agni-hotra, with or without
knowledge, and points out that the former, of course, has a greater
capability of producing knowledge, yet the latter too is not absolutely
ineffective, but helps the rise of knowledge.¹
Bhāskara
He omits this sūtra, pointing out that it is merely superfluous.²
Baladeva
He continues here the topic of the immediate destruction of the
prārabdha-karmas of some nirapekṣa devotees, and points out that
since the celebrated Chāndogya text (Chānd. 1 1.10) shows the great
potency of vidyā, it is possible that through the grace of vidyā even
the prārabdha-karmas may be destroyed at once.³
Adhikaraṇa 11: The section entitled "The
destruction of others". (Sūtra 19)
SŪTRA 19
"BUT HAVING DESTROYED THE OTHER TWO BY ENJOYMENT,
THEN (HE) ATTAINS (BRAHMAN) "
Vedānta-pārijāta-saurabha
"But having destroyed" the good and evil deeds, the effects of
which have already begun, "by enjoyment", he "attains" Brahman.
Here ends the first quarter of the fourth chapter in the Vedānta-
pārijāta-saurabha, an interpretation of the Śārīraka-mīmāṃsā
texts by the reverend Nimbārka.
¹ Ś B. 4.1.18, pp. 925-926.
² Bh. B. 4.1.17, p. 226.
³ G.B. 4.1.18, p. 29. Chap. 4.

[sū. 4. 1. 19.
ADH. 11.] VEDĀNTA-KAUSTUBHA 805
Vedānta-kaustubha
It has been established at the end of the third chapter that as the
end, viz. knowledge, depends upon the cessation of the obstructions,
viz. the works the effects of which have already begun, so there is no
fixed rule with regard to the time when knowledge is going to arise
actually.¹ But here, it has been said that knowledge arises on the
fall of the body.² Now, anticipating the enquiry, viz. Whence arises
the cessation of the two kinds of works the effects of which have
already begun? On the fall of which body is there salvation?---
the author replies:---
On the doubt, viz. Whether the good and evil works---the effects
of which have already begun, other than the good and evil works the
effects of which have not yet begun, which are the objects of the
non-clinging and destruction, and are mentioned under the aphorisms:
"On the attainment of that, (there are) non-clinging and destruction,
of the subsequent and prior sins, on account of the designation of that"
(Br. Sū. 4.1.13). "Of the other too (there is) non-clinging thus, but
on fall" (Br. Sū. 4.1.14),---are to be experienced in the body in which
knowledge originates, or to be experienced in another body,---if it
be suggested: Since another body is not desired, they are to be
experienced in the body in which knowledge originates; on its fall,
salvation arises,---
We reply: The word "but" is meant for disposing of the objection.
"Having destroyed the other two," i.e. good and evil deeds the effects
of which have already begun, "by enjoyment", whether in the body
in which knowledge originates or in another body, one "attains"
Brahman, in accordance with the text: "What is not experienced
does not perish" (Br. V.P. 26 70). Hereby, the means to the removal
of the obstruction to knowledge, exhibited under the aphorism;
"In this world, if obstruction be not present" (Br. Sū. 3.4.51), too is
explained. Hence, it is established that there is salvation when on
the decay of the works,---the effects of which have already begun,---by
enjoyment, there is the fall of the body at the completion of
enjoyment.
Here ends the section entitled "The destruction of others" (11).

¹ Vide V.P.S. 3.4.51.
² Vide V.P.S. 4.1.14.

806 VEDĀNTA-KAUSTUBHA [SŪ. 4. 1. 19. ADH. 11.]
Here ends the first quarter of the fourth chapter in the holy
Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṃsā texts
by the reverend teacher Śrīnivāsa, dwelling under the lotus-feet of
the reverend Nimbārka, the founder and teacher of the holy
Sanatkumāra
COMPARISON
Baladeva
Here he ends the discussion about the Nirapekṣa devotee, thus:
"Having given up the other two (viz. the gross and the subtle bodies),
(the Nirapekṣa devotee) then attains (i.e. joins) in the enjoyment
(of the Lord)".¹
Résumé
The first quarter of the fourth chapter contains:
(1) 19 sūtras and 11 adhikaraṇas, according to Nimbārka;
(2) 19 sūtras and 14 adhikaraṇas, according to Śaṃkara,
(3) 19 sūtras and 11 adhikaraṇas, according to Rāmānuja;
(4) 18 sūtras and 13 adhikaraṇas, according to Bhāskara,
(5) 19 sūtras and 13 adhikaraṇas, according to Śrīkaṇṭha,
(6) 19 sūtras and 13 adhikaraṇas, according to Baladeva.
Bhāskara omits sūtra 18 in Nimbārka's commentary.
1 G.B. 4.1.19, pp. 29-30, Chap. 4.

FOURTH CHAPTER (Adhyāya)
SECOND QUARTER (Pada)
Adhikaraṇa 1: The section entitled "Speech"
(Sūtras 1 - 2)
SŪTRA 1
"SPEECH IN THE MIND, ON ACCOUNT OF OBSERVATION AND ON
ACCOUNT OF SCRIPTURAL TEXT."
Vedānta-pārijāta-saurabha
The text: "Speech merges into the mind" (Chānd. 6 8.6 ¹)
denotes the merging in, i e. the connection of the organ of speech
with, the mind,—since it is found that the function of the mind con-
tinues even when the organ of speech has ceased to function; "also
on account of the scriptural text": "Speech merges in the mind"
(Chānd. 6.8.6).
Vedānta-kaustubha
It has been said at the end of the previous quarter that the
knower attains Brahman. Now, the knower's departure from the
body for attaining Brahman and similar problems are being consi-
dered. First, the author determines the mode of departure which is
common to a knower and a non-knower.
The doubt is as to whether in the text: "Of this person, my dear,
who has departed, speech merges into the mind, the mind in the vital-
breath, the vital-breath in fire, fire in the Highest Divinity" (Chānd.
6.8.6), the merging of the function of speech in the mind is denoted
or of speech alone having the function. If it be suggested that the
functions of speech and so on are directed to their respective objects
by the mind. Hence the merging of the function of speech in the
mind stands to reason—
We reply: Speech alone having the function merges in the mind.
Why? "On account of observation," i.e. the function of the mind
¹ Ś, R, Bh, ŚK, B.
( 807 )

[SŪ. 4. 2. 1.
808 VEDĀNTA-KAUSTUBHA ADH. 1.]
is observed to continue even when the organ of speech has ceased to
function. Apprehending the objection that this is possible even if
there be the merging of only the function of speech, the author states
the main reason: "And on account of scriptural text", i.e. on account
of the text: "Speech merges in the mind" (Chand. 6.8.6). There is
no text to the effect that the function of speech merges in the mind.
'Merging' is to be understood here as denoting 'connection' and
not 'absorption', since the absorption of speech into the mind, which is
not its material cause, is impossible,¹ since in order that the non-
knower ² may obtain another body, it is essential that speech should
continue, and since it will be stated further on ³ that speech and the
rest are absorbed in the Highest Soul alone.
COMPARISON
Śaṃkara and Bhāskara
Interpretation different. In direct opposition to Nimbārka, who
holds that the organ of speech is connected with the mind, they point
out that the function of speech and not the organ of speech merges
in the mind.⁴
Further, the most fundamental point of difference between
Nimbārka and Śaṃkara is that Śaṃkara all throughout makes a dis-
tinction between the higher knower and the lower knower, i.e. one
who knows Brahman as identical with himself, and one who meditates
on Brahman as different from himself. Hence, while according to
Śaṃkara, this quarter deals with the path of gods belonging only to
the lower knowers or worshippers of the qualified Brahman,⁵ according
to Nimbārka, this is the highest path belonging to all knowers.

¹ I.e. a thing is absorbed in its material cause alone, a gold ear-ring into
gold.
² This mode of departure is common to knowers and non-knowers, as
pointed out above, and a non-knower is born again.
³ Vide Br. Sū. 4.2 14.
⁴ Ś.B. 4.2.1, pp. 929-930; Bh. B. 4.2.1, p. 227.
⁵ While the higher knowers do not need to travel through any path to
attain Brahman, but attain Brahman then and there as soon as real knowledge
dawn. Vide Ś.B. 4.3.14. As we shall see, Śaṃkara takes the entire pāda as
referring to lower knowers, except sūtras 12–16 (12–15 according to Nimbārka's
numbering).

[SŪ. 4. 2. 2.
ADH. 1.] VEDĀNTA-KAUSTUBHA 809
Śrīkaṇṭha
He also holds that when Scripture says that speech merges in
the mind, it means that the function of speech merges in the mind ¹
Baladeva
He is of the opinion that both the organ of speech itself and its
function are connected with the mind ²
SŪTRA 2
"FOR THESE VERY REASONS, ALL AFTER (SPEECH)."
Vedānta-pārijāta-saurabha
"After" speech, all the sense-organs merge in the mind, on account
of that being observed and on account of the scriptural text: "With
the sense-organs merged in the mind" (Praśna 3.9 ³).
Vedānta-kaustubha
"For these very reasons," i.e. on account of observation and on
account of scriptural text, "after" the organ of speech, all the sense-
organs, too, merge in the mind. The fact observed, to begin with,
is just the same as before.⁴ The scriptural text, on the other hand,
is as follows: "Hence he whose heat has ceased attains re-birth with
his sense-organs merged in the mind" (Praśna 3 9). Hence it is
established that the sense-organs like speech and the rest are united
with the mind.
Here ends the section entitled "Speech" (1).
¹ ŚK. B. 4.2.1, p. 451, Parts 10 and 11.
² G.B. 4.2.1.
³ Ś, R, Bh, ŚK.
⁴ Viz. that the mind continues to function even when the function of the
organ ceases.

810 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 2. 3.
ADH. 2.]
COMPARISON
Śaṃkara and Bhāskara
Here too they hold that the functions of speech the other sense-
organs merge into the mind. They add a "ca" after "ata eva" ¹
Śrīkaṇṭha
He too adds a "ca", as before, he holds that the functions of the
other sense-organs merge in the mind.²
Adhikaraṇa 2: The section entitled "The Mind".
(Sūtra 3)
SŪTRA 3
"THAT MIND IN THE VITAL-BREATH, ON ACCOUNT OF WHAT IS
SUBSEQUENT."
Vedānta-pārijāta-saurabha
And that is united with the vital-breath.
Vedānta-kaustubha
Now the author points out that that is united with the vital-
breath.
To the enquiry: In what does mind, connected with speech and
the rest, merge?—we reply: "That", i.e. the mind, connected with
speech and the rest, merges in the vital-breath. Why? "On account
of what is subsequent," i.e. on account of the subsequent text: "The
mind in the vital-breath" (Chānd. 6.8.6) Thus, it is established
that the mind, connected with all the sense-organs, is united with the
vital-breath.
Here ends the section entitled "The Mind" (2).
¹ Ś.B. 4.2.2, p. 931; Bh. B. 4.2.2, p. 227.
² ŚK. B. 4.2 2, p. 450, Parts 10 and 11.

[SŪ. 4. 2. 4.
ADH. 3.] VEDĀNTA-KAUSTUBHA 811
COMPARISON
Śaṃkara and Bhāskara
As before, they hold that the function of the mind is merged in
the vital-breath. They add a "ca" after "ata eva".¹
Śrīkaṇṭha
Śrīkaṇṭha holds, as before, that the function of the mind merges
in the breath.²
Adhikaraṇa 3: The section entitled "The ruler".
(Sūtra 4)
SŪTRA 4
"THAT IN THE RULER, ON ACCOUNT OF ITS APPROACH AND SO ON."
Vedānta-pārijāta-saurabha
The vital-breath is united with the individual soul. Why?
On account of the texts indicating "its approach", viz. "Thus,
verily, do all the vital-breaths approach together to the soul at the
time of death" (Bṛh. 4.3.38 ³), "He going out, the vital-breath goes
out after him" (Bṛh. 4.4.2 ⁴), "Or, who staying should I stay?"
(Praśna 6.3 ⁵). The vital-breath, connected with the individual soul,
is united with fire,―this is the resultant meaning.
Vedānta-kaustubha
Thus, the meaning of the text "The mind in the vital-breath"
(Chānd. 6.8.6) has been determined. Now, the author states the
meaning of the text: "The vital-breath in fire" (Chānd. 6.8.6).
On the doubt, viz. whether the text: "The vital-breath in the
fire (Chānd. 6.8.6) denotes that the vital-breath is united with fire or
with the individual soul,―the prima facie view is: Just as in the
previous cases, it is known from scriptural texts that speech is united
¹ Ś.B. 4.2.3, p. 931; Bh. B. 4.2.3, p. 227.
² ŚK. B. 4.2.3, p. 452. ³ Ś, R, Bh, ŚK, B.
⁴ Ś, R, Bh. ⁵ R.
22

812 VEDĀNTA-KAUSTUBHA [SŪ. 4. 2. 4.
ADH. 3.]
with the mind and the mind with the vital-breath, so too, it is
definitely ascertained from a scriptural text that the vital-breath is
united with fire alone. Compare: “The vital-breath into the fire”
(Chānd. 6 8.6).
With regard to this, we reply: “That, i.e. the vital-breath with
which the mind is united, merges “in the ruler”, i.e. in the individual
soul, the ruler of the body and the sense-organs, i e. is united with it.
Why? “On account of its approach,” i. e. on account of its approach,
going after and staying Thus, to begin with, the approach of the
vital-breath to ‘the ruler’ is declared in the scriptural text: ‘ “Just as
the servants go towards a king who wishes to set on a journey, so do
all vital-breaths approach together to the soul at the time of death
(Bṛh. 4 3.38). The going after of the vital-breaths with ‘the ruler’
is declared in the scriptural texts. “When he comes to breathe up-
wards” (Bṛh. 4.3.38), “He going out, the vital-breath goes out after
him” (Bṛh. 4.4.22). The staying of the vital-breath with ‘the ruler’
is declared in the scriptural text: ‘ “Who going out, shall I go out, or
who staying stay?” ’ (Praśna 6 3). The vital-breath, united with the
individual soul, is united with fire. Hence it is established that the
vital-breath being united with the individual soul is again united with
fire together with it.
Here ends the section entitled “The ruler” (3).
COMPARISON
Śaṁkara and Bhāskara
As before, they hold that the function of the vital-breath is
merged in the individual soul.¹
Śrīkaṇṭha
He reads: “adhyakṣeṇa” in place of “adhyakṣe” ². Interpreta-
tion same.
¹ Ś.B. 4.1.4, p. 932; Bh. B. 4.1.4, p 228.
² ŚK. B. 4.1.4, p. 452, Parts 10 and 11.
22B

[sū. 4. 2. 5.
adh. 4 ] VEDĀNTA-KAUSTUBHA 813
Adhikarana 4. The section entitled "The ele-
ments". (Sūtras 5-6)
SŪTRA 5
"IN THE ELEMENTS, ON ACCOUNT OF THE SCRIPTURAL DECLARATION
TO THAT EFFECT"
Vedānta-pārijāta-saurabha
And that (viz. the union) of that (viz. the vital-breath) which
is connected with the soul takes place "with the elements", since in
the text: "Composed of the earth, composed of water, composed of the
air, composed of the ether, composed of fire" (Bṛh. 4.4.5 ¹), the soul
is declared to be composed of all the elements.
Vedānta-kaustubha
It has been established that the vital-breath being connected with
the ruler is connected with fire. Now the meaning of the word 'fire'
is being considered.
'On account of its approach and so on,' the vital-breath is united
with fire. Now, the question is whether the vital-breath is united
with fire alone or with the elements together with fire. If it be sug-
gested that on account of the scriptural text: "The vital-breath in
fire" (Chānd. 6.8.6) it is united with fire alone—
We reply: "In the elements", i.e. the words 'in fire' mean 'in
the elements together with fire'. Why? "On account of the scrip-
tural declaration to that effect," i.e. because in the scriptural text:
"Composed of the earth, composed of water, composed of the air,
composed of the ether, composed of fire" (Bṛh. 4.4.5), the soul that is
moving on is declared to be composed of all the elements.
COMPARISON
Śaṁkara
"Tac chruteḥ" interpreted differently, viz. on account of the
scriptural text to that effect, (viz. Chānd. 6.8.6 ²).
¹ R, B.
² Ś.B. 4.2.5, p. 933.

[SŪ. 4. 2. 6.
814 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.]
Bhāskara
Reading different, viz. ". . ataḥ śruteḥ". He interprets the
word "śruteḥ" like Śaṃkara.¹
SŪTRA 6
"NOT IN ONE, FOR (SCRIPTURE AND SMṚTI) SHOW."
Vedānta-pārijāta-saurabha
But such a union is not possible with one element. Scripture and
Smṛti "show" that one element is incapable of producing effects
thus: '"Let me make each of them tripartite"' (Chānd. 6.1.3 ²).
"These (elements), possessed of various powers but separate, were
unable, hence, to produce beings without aggregation, (i.e.) without
coming together entirely" (V.P. 1.2.48 ³).
Vedānta-kaustubha
To the objection, viz. the text: "Composed of the earth" (Bṛh.
4.4.5) and so on is justified even if it be admitted that the soul is
united with fire and the rest successively (and not simultaneously),—
the author says:
"As" the scriptural and Smṛti texts, viz. '"Having entered with
this living soul, let me evolve name and form; let me make each of
the three tripartite"' (Chānd. 6.3.2-3), "These (elements), possessed
of various powers (but) separate, were unable to produce beings with-
out aggregation, (i.e.) without coming together entirely. Having
come together through mutual conjunction, dependent on one another,
beginning with mahat and ending in viśeṣa they produced, forsooth,
the egg" (V.P. 1.2.48-50 ⁴) "show" that a single element is in-
capable of producing effects,—so "no" union of the vital-breath, joined
with the soul, "with one", viz. with one of fire and the rest succes-
sively, is possible. Hence in the text: "The vital-breath in fire"
(Chānd. 6.8.6) the word 'fire' means 'fire connected with other ele-
¹ Bh. B. 4.2.5, p. 228. ² R, B. ³ P. 19.
⁴ Excluding the 2nd line of verse 49 and 1st line of verse 50.

[SŪ. 4. 2. 7.
ADH. 5.] VEDĀNTA-PĀRIJĀTA-SAURABHA 815
ments'. Therefore, it is established that the soul is united with all
the elements.
Here ends the section entitled "The elements" (4)
COMPARISON
Thus, we have four different views:—
(1) According to Nimbārka and Rāmānuja, first the organ of
speech is connected with the mind, and then the other sense-organs;
the mind with the breath; the breath with the soul; the soul in the
elements
(2) According to Śaṁkara and Bhāskara, first the function of the
organ of speech (and not the organ itself) is merged in (and not con-
nected with) the mind, and then the functions of other sense-organs,
the function of the mind in the breath; that of the breath in the soul,
and the soul abides in the elements.
(3) According to Śrīkaṇṭha, first the function of speech is merged
in the mind and then the functions of other sense-organs; and the
function of the mind in the breath. So far he agrees with Śaṁkara
and Bhāskara. But as to the rest, he agrees with Nimbārka, viz
that the breath is connected with (and not merged in) the soul, the
soul with the elements.
(4) According to Baladeva, first speech is connected with the
mind both organically and functionally and then the other sense-
organs; the mind with the breath, the breath with the soul and so on.
Adhikaraṇa 5: The sūtra entitled "Up to the
beginning of the path". (Sūtras 7—13)
SŪTRA 7
"AND SAME UP TO THE BEGINNING OF THE PATH, AND THE (KNOWER
ATTAINS) IMMORTALITY WITHOUT HAVING BURNT."
Vedānta-pārijāta-saurabha
The scriptural text: "There are a hundred and one veins of the
heart. Of these, one goes out through the crown of the head. Going

[SŪ. 4. 2. 7.
816 VEDĀNTA-KAUSTUBHA ADH. 5.]
up through it, one goes to immortality. The others are for departing
in other directions” (Chānd. 8.6.6 ¹), declares that a knower, too,
departs from the body through a particular vein. This being so, the
mode of a knower’s departure up to the beginning of the path, i.e.
till entering into the vein, is just “the same” (as that of a non-knower).
The scriptural declaration of “the immortality” of the knower here
and now, viz “When all those desires which abide in the heart are
loosened, then a mortal becomes immortal” (Bṛh. 4.4.7 ² ) really
means that a knower’s prior sins are destroyed and subsequent sins
do not attach to him any more ³, and not that his connection with
sense-organs and the like is destroyed all at once.
Vedānta-kaustubha
Now, it is being considered as to whether or not the mode of
departing from the body is the same for both knowers and non-
knowers.
On the doubt, viz. whether this mode of departure holds good
only for one who does not know, or equally for a knower and a non-
knower,—if it be suggested that as the Bṛhadāraṇyaka-text: “When
all those desires which abide in the heart are loosened, then a mortal
becomes immortal, attains Brahman here” (Bṛh. 4.4.7), declares that
a knower attains immortality here and now,—so the departure is for
the non-knower alone,—
We reply: “And the same up to the beginning of the path”.
The word “and” implies emphasis. The words: “up to” indicate
the limit. “Up to the beginning of the path,” the mode of departure
is the “same” for a knower and a non-knower; that is, up to the
beginning of the path which begins with light, or prior to the soul’s
entrance into the vein. The Chāndogya declares that a knower too
departs from the body through the vein that passes out of the crown
of the head. Compare the text: “There are a hundred and one
veins of the heart. Of these, one goes out through the crown of the
head. Going up through it, one goes to immortality. The others
are for departing in other directions” (Chānd. 8.6.6). A difference,
however, is stated with regard to the entering into the vein, thus:
¹ Ś, R, ŚK, B. ² Ś, R, ŚK, B.
³ Vide Br. Sū. 4.1.13.

[Sū. 4. 2 8.
ADH. 5.] VEDĀNTA-PĀRIJĀTA-SAURABHA 817
"For the tip of his heart is lighted up. By that light, this soul goes
out, either through the eye, or through the head or through any other
part of the body" (Bṛh. 4.4 2) Thus, one who wishes to go to Brah-
man departs through the vein which passes out of the crown of the
head; whilo a non-knower departs through the eye and the rest, and
goes to heaven or hell—this is the difference.¹
“And the immortality, without having burnt.” The word
“and” implies emphasis. The words “without having burnt”
(anupoṣya) are a form of the root ‘uṣ’ meaning ‘to burn’. That
immortality which one attains without having one's connection with
the body, sense-organs and so on burnt, i.e. which consists in the
non-clinging and destruction of subsequent and prior sins, is what is
denoted by the text· “When all these desires which abide in the heart
are loosened, then a mortal becomes immortal” (Bṛh. 4.4.7). Here
the phrase “attains Brahman” means that one attains Brahman at
the time of meditation through direct realization. Hence the departure
of a knower too is justifiable.
COMPARISON
Śaṃkara
The term “anupoṣya” means according to him ‘without having
burnt (nescience)’. That is, the passage in question (Bṛh. 4.4.7)
means that the lower knower (with whom the entire pāda is concerned,
according to Śaṃkara, as noted above) attains a sort of relative
immortality only.²
SŪTRA 8
“THAT, ON ACCOUNT OF THE DESIGNATION OF TRANSMIGRATORY
EXISTENCE UP TILL ENTERING.”
Vedānta-pārijāta-saurabha
“That” immortality is to be understood as that which takes
place without one’s connection with the body being burnt indeed.
¹ Vide Br. Sū. 4.2.16. ² Ś.B. 4.2.7, p. 935.

[SŪ. 4. 2. 8.
818 VEDĀNTA-KAUSTUBHA ADH. 5.]
Why? “On account of the designation of transmigratory existence”
up till release in the passage: “For him there is delay only so long I
am (=he is) not free; then I shall (=he will)¹ attain (Brahman)”
(Chānd. 6.14.2²).
Vedānta-kaustubha
“That” immortality is to be known as belonging to one who has
not his connection with the body and the rest burnt or completely
destroyed. Why? “On account of the designation of transmigra-
tory state up till entering,” in the passage: “For him there is delay
only so long I am (=he is) not free, then I shall (=he will) attain
Brahman” (Chānd. 6.14.2), “Having shaken off sin as the horse his
hairs, having shaken off the body as the moon frees itself from the
month of Rāhu, I, with the self obtained, pass into the uncreated
world of Brahman” (Chānd. 8.13). “Entering” means ‘attaining
the nature of Brahman’, and this takes place when one has reached a
particular region through the path beginning with light Prior to
that, the soul is subject to transmigratory existence.
COMPARISON
Śaṃkara and Bhāskara
Interpretation different. They begin a new adhikaraṇa here
(four sūtras), renewing the discussion left incomplete at the end of the
adhikaraṇa previous to the last. Thus, fire and other elements, in
which the soul has taken its abode, merge in the Highest Being. The
question is: What is meant by the term ‘merging’ here? It may be
suggested that it means absolute or complete merging, just like the
merging of a thing into its own material cause. The answer is: “(It
is only a relative merging and not absolute) since that (viz. the aggre-
gate of elements continues to exist) up till entering, (i.e. salvation),
on account of the designation of transmigratory existence”. That is,
the aggregate of elements or the subtle body in which the soul has
taken its abode, is not dissolved in Brahman at once at the time
of death, but accompanies one till the rise of perfect knowledge or
salvation.³

¹ R. ² See V.K. 1.1.7.
³ Ś.B. 4.2.8, p. 916; Bh. B. 4.2.8, p. 229.

[SŪ. 4. 2. 9.
ADH. 5.] VEDĀNTA-KAUSTUBHA 819
Śrīkaṇṭha
He begins a new adhikaraṇa here. Interpretation same.
SŪTRA 9
"THE SUBTLE (BODY FOLLOWS) BECAUSE THUS IT IS KNOWN FROM
PROOF."
Vedānta-pārijāta-saurabha
"The subtle" body of the knower follows, "because thus it is
known from proof", viz. from the text: "To him he should say"
(Kauṣ. 1.5 ¹), " 'The real' ², he should say" (Kauṣ. 1.6 ³).
Vedānta-kaustubha
For this reason too, by the text: "Then a mortal becomes immor-
tal" (Bṛh. 4.4.7), that immortality is referred to which belongs only to
a knower who has his connection with the body unburnt, since "the
subtle" body follows. Why? "Because it is known from proof."
The proof to this effect is the text designating a dialogue between the
knower, going through the path of gods, and the moon, viz. "To him
he should say" (Kauṣ. 1.5), " 'The real', he should say" (Kauṣ. 1.6).
From this proof, the persistence of the subtle body is definitely known.
COMPARISON
Śaṃkara and Bhāskara
Interpretation different, viz. "(The aggregate of fire and other
elements which form the body accompanying the soul is subtle, be-
cause it is known to be thus from proof (viz. from the fact that the
soul goes out through a small opening like the veins)" ⁴
¹ R, B.
² Correct quotation: "Satyam iti". Vide Kauṣ. 1.6, p. 114.
³ R, B.
⁴ Ś.B. 4.2.9, p. 936; Bh. B. 4.2.9, p. 229.