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

[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.

[sū. 4. 2. 10-11.
820 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5 ]
SŪTRA 10
“HENCE NOT (THE IMMORTALITY WHICH TAKES PLACE) THROUGH
THE DESTRUCTION (OF THE BODY).”
Vedānta-pārijāta-saurabha
“Hence” the text: “Then a mortal becomes immortal” (Bṛh.
4.4.7 ¹) does “not” speak of an immortality which takes place “through
the destruction” of one’s connection with the body.
Vedānta-kaustubha
“Hence,” i.e. on account of the group of reasons stated above,
the scriptural text: “Then a mortal becomes immortal” (Bṛh. 4.4.7)
does “not” speak of an immortality which takes place “through the
destruction” of one’s connection with the body.
COMPARISON
Śaṃkara and Bhāskara
Interpretation different, viz. “Hence (i.e. on account of its
subtleness), (the subtle body is) not (destroyed) through the burning
(of the gross body)”.²
SŪTRA 11
“AND OF THIS ALONE (IS) THE HEAT, ON ACCOUNT OF APPROPRIATE-
NESS.”
Vedānta-pārijāta-saurabha
“Heat,” which is an attribute of the subtle body, is felt in
the gross body, “on account of appropriateness”, i.e. because when
it (viz. the subtle body) is not present, that (viz. heat) is not felt.
Vedānta-kaustubha
“Heat”, which is an attribute “of this alone”, i.e. of the
subtle body alone, is felt in the gross body so long as it is alive. Why?
¹ R, ŚK, B. ² Ś.B. 4.2.10, pp. 936-937; Bh. B. 4.2.10, p. 229.

[sū. 4. 2. 12.
ADH. 5.] VEDĀNTA-KAUSTUBHA 821
“On account of appropriateness,”—i.e. because when the subtle
body is present, heat is felt in the gross body; when it is not present,
that is not felt in it too. Thus, from such positive and negative
evidences, it is known that heat is an attribute of the subtle body.
For this reason also, the mode of departure of a knower and a non-
knower is the same up to the beginning of the path,—this is the sense.
COMPARISON
Śaṃkara and Bhāskara
They add an “eṣa” after “upapateḥ”. Interpretation same.¹
SŪTRA 12
“IF IT BE OBJECTED THAT ON ACCOUNT OF THE DENIAL, (WE
REPLY:) NO, (THAT REFERS TO THE GOING OUT OF THE SENSE-
ORGANS) FROM THE EMBODIED SOUL, FOR (THE TEXT) OF SOME
(MAKES THIS) CLEAR.”
Vedānta-pārijāta-saurabha
If it be objected that on account of the denial, viz. “Now, he
who does not desire, who is without desire, who is free from desire,
who has attained his desire, who desires for the self,—his sense-organs
do not go out” (Bṛh. 4.4.6 ²), a knower’s departure from the body
is not justifiable,—we reply: There is no such contradiction, since
that this is a denial of the departure of the sense-organs “from the
embodied soul”, the topic of discussion, is clear from the reading
“of some”, viz. “From him the vital-breaths do not depart” (Śat.
Br. 14.7.2, 8 ³). Scripture denies their departure from that alone.
Vedānta-kaustubha
If it be objected: Under the aphorism: “And the same up to the
beginning of the path” (Br. Sū. 4.2.7) it has been established that a
¹ Ś.B. 4.2.12, p. 937; Bh. B. 4.2.12, p. 229.
² Ś,R, Bh, ŚK, B.
³ P. 1089, line 8. Ś, R, Bh, ŚK, B. I.e. the Kāṇva recension reads “tasya”
which might have given rise to some misunderstanding. But the Mādhyandina
recension reads “tasmāt” leaving no room for doubt.

822 VEDĀNTA-KAUSTUBHA [SŪ. 4. 2. 12.
ADH. 5.]
knower, too, departs from the body. That does not stand to reason,
"On account of the denial" of a knower's departure from the body,
in the scriptural text: "Now he who does not desire, who is without
desire, who is free from desire, who has attained his desire, who desires
for the self,—his sense-organs do not go out. Having become Brah-
man alone, he enters into Brahman" (Bṛh. 4.4 6) and so on.
We reply: "No". This denial is not a denial of the departure
of the soul from the body. Having referred to the embodied soul,
the topic of discussion by the word 'him' in the text: "Now, he who
does not desire", the text goes on to deny the departure of those
sense-organs "from the embodied soul" by the clause: "His sense-
organs do not go out", since by the sixth case 'his', the body, which
is not mentioned before as connected with the sense-organs is not
referred to. By the texts: "By that light, this soul goes out" (Bṛh.
4.4.2), "He going out, the vital-breath goes out after him" (Bṛh.
4.4.2), "He assumes another newer and a more auspicious form"
(Bṛh. 4.4.4) and so on, it is suggested that during the state of trans-
migratory existence, the sense-organs of the embodied soul depart in
order that there may be the origin of a new body,—and it is this that
is denied here. Further, it is suggested that at the time of the knower's
departure from the final body, set up so long by the works the effects
of which have already begun, he is separated from the sense-organs,—
and this too is denied. The sense is that these sense-organs accompany
him as he proceeds through the path of gods, and are not separated
from him prior to his attaining Brahman. In the reading "of some"
branches, viz. "From him the sense-organs do not depart" (Śat.
Br. 14.7.2, 8), there is an explicit denial of the departure of the sense-
organs from the embodied soul, mentioned as the topic of discussion
thus: "He who is without desire, who is free from desire, who has
attained his desire" (Śat. Br. 14.7.2, 8), and indicated as an ablative
by the fifth case-ending.
COMPARISON
Śaṁkara
He breaks it into two different sūtras: "Pratiṣedhāt . . . . .
śārīrāt" and "spaṣṭo . . . . ekeṣām", and takes the first as the prima
facie view, the second as the correct conclusion.¹ Thus, he arrives
¹ Pp. 937-38.

[SŪ. 4. 2. 13.
ADH. 5.] VEDĀNTA-KAUSTUBHA 823
at an exactly opposite conclusion to that of Nimbārka, viz. those who
meditate on qualified Brahman, go out of their bodies and travel
through the path of gods, and not higher knowers. Accordingly he
takes this section, viz. sūtras 12–14¹ as referring to higher knowers
only. But Nimbārka, as we have seen, makes no such distinction;
according to him both knowers and non-knowers go out, only they
travel through different paths.
SŪTRA 13
“AND (IT IS) DECLARED BY SMṚTI.”
Vedānta-pārijāta-saurabha
The departure of the knower “is declared by the Smṛti passage”.
“But by it the soul is confined forsooth in all the abodes. It went out
penetrating the crown of the head, and flew up towards the heaven”
(Mahā. 13.7764b-7765a).
Vedānta-kaustubha
The departure of the knower is declared by the Mahā-bhārata
thus: “He who has become the self of all, who has a proper perception
of beings at his path, even the gods are perplexed, seeking a path for
him who has no path” (Mahā. 12.9657). This Smṛti passage denotes
that the path leading to the attainment of the Highest Brahman is
impassable. The phrase: ‘who has no path’ denotes that the knower,
endowed with a subtle body, is devoid of a gross body. The phrase:
‘seeking a path’ denotes a special place.
It is declared at the end of Dāna-dharma too, beginning: “The
sense-organs of him, the great-souled one went upwards” (Mahā. 13.
7760b), and continuing: “But by it the soul is confined in all the
abodes. It went out penetrating the crown of the head and flew up
towards the heaven” (Mahā. 13.7764b-7765a). Yājñavalkya also
says: “Of them, there is one that is situated above, penetrating the
disc of the sun. Having passed the world of Brahman, one goes to a
¹ Sū. 12-13 according to Nimbārka.

[SŪ. 4. 2. 14.
824 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6.]
supreme place through it" (Yāj Sm. 3.167 ¹) Hence it is established
that a knower too has to depart from the body for attaining Brahman.
Here ends the section entitled "Up to the beginning of the path" (5)
COMPARISON
Śaṁkara
He quotes the same passage quoted by Śrīnivāsa (Mahā 12.
9657) to show that a real knower has no departure.²
Adhikarana 6: The section "Merging in the
Highest" (Sūtra 14)
SŪTRA 14
"THOSE IN THE HIGHEST, FOR THUS (SCRIPTURE) SAYS."
Vedānta-pārijāta-saurabha
The subtle elements like fire and the rest merge in the Highest.
The Scripture says: "Fire in the highest divinity" (Chānd. 6.8.6 ³).
Vedānta-kaustubha
Now, the author states the meaning of the text: "Fire in the
highest divinity" (Chānd 6.8.6), the last one of the series.⁴
It has been said that at the time of departure, the vital-breath,
together with speech and the rest, enter into the subtle elements like
fire and the rest through 'the ruler' (viz. the soul). On the doubt, viz.
whether those subtle elements, accompanied by the entities beginning
with speech and ending with the vital-breath, and forming the parts
of the knower's subtle body, proceed to produce their respective
effects as appropriate or are dissolved in the Highest Self,—if the
first alternative be taken to be true,
¹ P. 75. ² Ś.B. 4.2.14, p. 939.
³ R, Śk, B. ⁴ Beginning with speech. Vide Br. Sū. 4.2.1.

[sū. 4. 2. 15.
ADH. 7 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 825
We reply: “Those” merge “in the Highest, i e. in Brahman, the
Highest, the soul of all. Why? “For” Scripture itself “says”
“thus”, i e says that the Highest Self is the resting place of the soul
as He is during the state of deep sleep and universal dissolution, thus:
“Fire in the highest divinity” (Chānd. 6.8.6.). That is, ‘fire’, or
those subtle elements like fire and the rest, enter into the supreme
cause. The sense is that having departed from the gross body, having
resorted to the subtle body set up by knowledge, having thereby
reached the Virajā, the best of the rivers, and having discarded the
subtle body in the Highest, the knower attains the nature of the
Highest Hence it is established that those merge in the Highest
Here ends the section entitled “Entering into the Highest” (6).
COMPARISON
Śaṁkara
According to him, this sūtra too refers to the higher knower only
and not to the lower knower. The subtle body of a real knower is
directly merged in Brahman at once, (without having to travel through
any path) ¹ This is sūtra 15 in his commentary.
Adhikarana 7: The section entitled “Non-
division”. (Sūtra 15)
SŪTRA 15
“NON-DIVISION, ON ACCOUNT OF DECLARATION.”
Vedānta-pārijāta-saurabha
Those subtle elements together with speech and the rest come to
have “non-division”, i.e. essential identity, with the Highest “On
account of the declaration”: “And their name and form are destroyed;
it is simply called ‘a person’” (Praśna 6.5 ²).
¹ Ś.B. 4.2.15, pp. 940-941. ² Ś, B, B

826 VEDĀNTA-KAUSTUBHA [SŪ. 4. 2. 15.
ADH. 7.]
Vedānta-kaustubha
Now, the question, ‘Of what kind is that merging’, is being
considered.
On the doubt, viz. whether the merging of the subtlo elements,
united with the vital-breath which is accompanied by the sense-organs
discarded by a knower, is of the form of conjunction, like that of speech
and the rest with the mind and so on, or of the form of essential
identity, like the merging of rivers in the sea,—if it be suggested: Of
the form of conjunction alone, since the word ‘merges’ in the first
clause. “Speech merges in the mind” (Chānd. 6.8.6) is used every-
where as denoting ‘conjunction’ —
We reply: Since speech and the rest have not the mind and the
rest as their material causes, in their cases, ‘merging’ means con-
junction only. But they have ‘non-division’ with Brahman, the
universal cause, i.e. in this case, merging means essential identity.
Why? “On account of declaration,” i e. because Scripture, having
designated the merging of the parts in the Highest Brahman thus:
“So exactly, this seer's sixteen parts, going towards the Person,
disappear on reaching Him” (Praśna 6.5), goes on· “And their name
and form are destroyed; it is called simply ‘a person’” (Praśna 6.5).
Although there are seventeen parts in the subtle body, viz the sense-
organs like speech and the rest, the internal-organ, viz. the mind;
five subtle essences and the vital-breath, yet in the above text, only
sixteen are mentioned for designating the identity between the vital-
breath and the subtle essence of touch. Hence, it is established that
their morging in the Highest Self, the cause of the world, is of the form
of essential identity.
Here ends the section entitled “Non-division” (7)
COMPARISON
Śaṁkara
As before, he takes this sūtra too as referring to the higher knower
only. This is sūtra 16 in his commentary. Thus we find that accord-
ing to him, only sūtras 12–16 ¹ refer to the higher knower, while the
rest of the sūtras to the lower knower.
¹ Sūtras 12–15 according to Nimbārka's numbering.

[sū. 4. 2. 16.
ADH. 8.] VEDĀNTA-KAUSTUBHA 827
Adhikaraṇa 8: The section entitled "His
Abode". (Sūtra 16)
SŪTRA 16
"(THERE IS) LIGHTING UP OF THE FOREPART OF HIS ABODE, WITH
THE DOOR REVEALED BY HIM (VIZ. THE LORD) THROUGH THE MIGHT
OF KNOWLEDGE AND THROUGH THE APPLICATION OF REMEM-
BRANCE OF THE PATH WHICH IS A SUPPLEMENTARY PART OF THAT
(VIZ. KNOWLEDGE), (THE KNOWER), FAVOURED BY ONE WHO
DWELLS IN THE HEART, (DEPARTS) THROUGH THE HUNDRED AND
FIRST (VEIN)."
Vedānta-pārijāta-saurabha
There is a vein, mentioned in Scripture thus: "There are hundred
and one veins of the heart. Of these, one passes out of the crown
of the head. Going up by it, one goes to immortality. Others are
for departing in other directions" (Chānd. 8.6.5¹). When the knower
comes to be "favoured" by the object to be known (viz. the Lord)
who has become pleased "through the might of (his) knowledge and
through the application of the remembrance of the path which is a
supplementary part of that (viz knowledge)",—then there results
"a lighting up of the forepart of his abode", viz. the heart. Then
"with the door revealed" by the Highest Lord, he, knowing that
vein, departs through it
Vedānta-kaustubha
Under the aphorism: "And the same up to the beginning of the
path" (Br. Sū. 4.2.7), the modes of the departure of the knower and
the non-knower have been determined to be the same. It has been
said also that the knower's subtle body dissolves in the Highest and,
as such, becomes identical with Him. Now, the points of difference
between their modes of departure are being stated.
The Scriptural text "There are a hundred and one veins of the
heart. Of these, one passes out of the crown of the head. Going
up by it, one goes to immortality. Others are for departing in other
1 Ś. R., Bh., Śk.
23

An exact line-by-line transcription of the provided page:

[SŪ. 4. 2. 16.
828 VEDĀNTA-KAUSTUBHA ADH. 8.]
directions” (Chānd 8 6.6) states that a knower departs through the
hundred and first vein that passes out of the crown of the head, while
a non-knower through others. On the doubt, vız. whether there ıs
any difference between their modes of departure—if it be suggested·
There ıs no difference, the knowledge of that particular veın being
ımpossi-blo,—
We reply: “Favoured by one who dwells in the heart”. In
accordance with the text: “‘And I am situated in the heart of all’”
(Gītā 15.15), such a “Being who dwells within the heart” is the Highest
Person,—“favoured” by Hım, who has become subject (as ıt were)
to one devoted to Hım alone and to none else, and who is the giver
of intellectual union, befitting the devotee, under all conditions This
is the veın departing through which one comes to have real know-
ledge, as evident from the statement: “‘You shall come to (attain)
similarity with me’” ¹, in accordance with the declaration by the
Lord Himself: “‘I give him intellectual union whereby they come
to me’” (Gītā 10 10) Through His grace alone, there comes to
be “a lighting up of the forepart of his abode”, i.e. of the place,—
mentioned in the scriptural text: “Having taken these elements of
light, he descends into the heart alone” (Bṛh. 4.4.1.),—belonging to
the knower who has become the favourite of the Being who dwells
in the heart. The phrase: ‘lighting up of the forepart’ means ‘the
revelation of the forepart’, i.e. the vein becomes favourable (to the
knower for departure). “With the door revealed by him,” i.e.
having the door or the base of the vein revealed by the same one
who dwells in the heart (viz. the Lord), the knower comes out
through that very hundred and first vein, which issuing forth from
the heart goes up through the crown of the head, and becomes one
with the rays of the sun.
The author states the cause of Lord’s favour, showing thereby
the absence of any partiality on the part of the Lord: “Through the
might of knowledge and through the application of the remembrance
of the path which is a supplementary part of that”. That is, owing to
the knower’s might which consists in subjugating (as it were) the object
to be known (viz. the Lord), and which is brought about by the full
perfection of knowledge; as well as owing to the meditation on the
path which is a supplementary part of knowledge, thus: ‘One day,
1 This quotation is not traceable in the Gītā.
23B