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[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

SŪ. 4. 2. 17.
ADH. 9.] VEDĀNTA-KAUSTUBHA 829
the object, to be known through the Vedānta (viz. the Lord), will
be obtained by means of this path recorded in the Vedānta',—the
knower is favoured by Him. Hence it is established that the departure
of the knower takes place through a special vein.
Here ends the section entitled "His Abode" (8).
Adhikaraṇa 9: The section entitled "Following
the rays". (Sūtra 17)
SŪTRA 17
"FOLLOWING THE RAYS."
Vedānta-pārijāta-saurabha
Having come out through the vein that passes out of the crown
of the head, having then followed the rays of the sun, the knower
goes up, in accordance with the assertion: "Through those very rays"
(Chānd. 8.6.5 ¹).
Vedānta-kaustubha
It has been said that the knower comes out through the vein
that passes out of the crown of the head. Now the problem is being
considered as to whether or not there is a fixed rule that, having come
out through it, he follows the rays of the sun on his way.
The Chāndogya, having stated: "Now, when he departs from this
body, then through those very rays he goes up" (Chānd. 8.6.5),
continues: "Going up through it, he goes to immortality" (Chānd.
8.6.6). From this it is known that having come out of the vein that
passes out of the crown of the head, and having then followed the rays,
the knower goes to the disc of the sun. Here the problem is whether
it is obligatory for a knower to follow the rays of the sun, or optional.
On the suggestion, viz. since one who has come out of the gross body
during night does not follow the rays, it is not obligatory for a knower
to follow the rays—
¹ Ś, R, Bh, Śk, B

[sū. 4. 2. 18.
830 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 10.]
We reply: The knower proceeds by following the rays alone, in
accordance with the assertion "Then through those very rays he
goes up" (Chānd. 8.6.5). That there are rays during night too is
ascertained from the heat that is then experienced. During winter,
however, no heat is experienced during night, it being overpowered
by frost. Further, that there is a natural connection between the
vein and the rays is declared by Scripture thus: "Now, just as a long
road goes to two villages, this one and the yonder, so do the rays of
the sun go to the two worlds, this one and the yonder. They stretch
out from the yonder sun and creep into these veins. They stretch
out from these veins and creep into the yonder sun" (Chānd. 8.6.2).
Hence, it is established that there is a fixed rule that on his upward
progress, the knower follows the rays of the sun.
Here ends the section entitled "Following the rays" (9).
Adhikaraṇa 10: The section entitled "The
night". (Sūtra 18)
SŪTRA 18
"IF IT BE OBJECTED THAT DURING NIGHT, NOT, (WE REPLY.) NO;
ON ACCOUNT OF THE RELATION LASTING TILL THE BODY DOES, AND
(SCRIPTURE) SHOWS."
Vedānta-pārijāta-saurabha
It is not to be said that there is "no" attainment of the Highest
by a knower who dies "during the night". Owing to the cessation
of his connection with karmas, "lasting till the body does", he can
indeed attain Him, in accordance with the scriptural text: "For him
there is delay only so long I am (= he is) not free. Then I shall (= he
will) ¹ attain (Brahman)" (Chānd. 6.14.2 ²).
Vedānta-kaustubha
Now the problem, whether one who dies at night attains the
Highest Brahman or not, is being considered.
¹ Vide V.K. 1.1.7. ² R, ŚK.

[sū. 4. 2. 18.
ADH. 10.] VEDĀNTA-KAUSTUBHA 831
On the doubt, viz. whether a knower who dies during night
attains Brahman, or not,—if it be objected: In accordance with the
statement: “Day, the bright fortnight and the six months of the
northern progress of the sun are excellent for those who are about
to die. But the contrary times are condemnable”, dying during the
night is condemnable, and hence even though one who dies “during
night” may reach the rays of the sun, there is “no” attaining of Brah-
man by him,—
We reply: “no”, i.e. such a view is not reasonable. Why? “On
account of the relation lasting till the body does.” That is, the non-
clinging and destruction, respectively, of subsequent and prior sins,
result from knowledge ¹; also as one's relation with the works, the
effects of which have begun to operate, “last till the body does”,
they are destroyed on the fall of the body. Hence, there being no
more obstructions to salvation, even a knower who dies during night
can attain Brahman through the path beginning with light. “And”
Scripture “shows” this: “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). The statement: “Day, the bright fortnight” and so
on, on the other hand, refers to a non-knower. Hence it is established
that even a knower who dies during night attains Brahman.
Here ends the section entitled “The night” (10)
COMPARISON.
Śaṃkara, Bhāskara and Baladeva
This is sūtra 19 in the commentaries of Śaṃkara and Bhāskara.
They interpret the phrase: “sambandhasya yāvad deha-bhāvitvāt”
differently, viz. ‘because the relation between the vein and the rays
lasts till the body does’.²
¹ Vide Br. Sū. 4.1.13
² Ś.B. 4.2.19, p. 944; Bh. B. 4.2.18, p. 232; B.B. 4 2.19, pp. 53-54, Chap. 4.

832 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 2. 19-20.
ADH. 11 ]
Adhikaraṇa 11. The section entitled “The
Southern Progress of the Sun”. (Sūtras 19-20)
SŪTRA 19
“AND HENCE DURING THE SOUTHERN PROGRESS OF THE SUN TOO”
Vedānta-pārijāta-saurabha
For the stated reason, even a knower who dies “during the
southern progress of the sun” attains Brahman.
Vedānta-kaustubha
Now the problem, whether a knower who dies during the southern
progress of the sun attains Brahman or not, is being considered.
The question is whether a knower who dies during the southern
progress of the sun attains Brahman or not. It may be suggested
that since it is found that Bhīṣma, a knower of Brahman, waited for
the northern progress of the sun, one who dies during the southern
progress of the sun does not attain Brahman. So, the author applies
the above argument here too. “Hence,” i.e. for the same reason, viz.
on account of the connection lasting till the body does, it is perfectly
reasonable to hold that even a knower who dies “during the southern
progress of the sun” attains Brahman. Bhīṣma waited for the northern
progress of the sun in order to promote pious faith and practice,
and to show his power of dying at will
SŪTRA 20
“DECLARED BY SMṚTI TO THE ASCETICS, AND THESE TWO ARE TO
BE REMEMBERED.”
Vedānta-pārijāta-saurabha
The Smṛti passage: “But at which time, there is non-return”
(Gītā 8.23 ¹) declares two paths to the ascetics. “And these two”
¹ Ś, R, Bh, ŚK, B.

[SŪ. 4. 2 20.
ADH. 11.] VEDĀNTA-KAUSTUBHA 833
are to be remembered. Hence there is no fixed rule with regard to a
particular time.
Here ends the second quarter of the fourth chapter in the Vedānta-
pārijāta-saurabha, an interpretation of the Śārīraka-
mīmāṁsā texts by the reverend Nimbārka.
Vedānta-kaustubha
An objection may be raised. The passage: “At what time the
ascetics departing return not, and also when they return, that time I
shall tell you, O best of the Bhāratas. Fire, light, the day, the bright
fortnight, the six months of the northern progress of the sun,—
departing there the knowers of Brahman go to Brahman. Smoke,
the night, likewise the dark fortnight, the six months of the northern
progress of the sun,—the ascetics departing there, having attained the
Light of the moon, return. The white and the dark,—these two are
thought to be the eternal paths of the world. By the one, one goes
who returns not; by the other, he returns again” (Gītā 8.23–26),
enjoins a special time as the cause of the non-return of those who are
devoted to Brahman, or as the cause of the return of those who are
devoted to works. Hence it is not reasonable to hold that one who
dies during the southern progress of the sun attains Brahman
We reply: “No”, since here the path called the ‘path of gods’
and the path called the ‘path of fathers’ “are declared to the ascetics”;
“and” since “these two are to be remembered”, i.e. are to be remem-
bered as the subsidiary part of knowledge and the subsidiary part of
work, in accordance with the conclusion: ‘ “Knowing these two paths,
O Pārtha, an ascetic is never deluded” ’ (Gītā 8.27). In the Smṛti
text, “At which time”, etc., the term ‘time’ means the path, connected
with the presiding deities of time; and accordingly, the phrase “At
which time” means ‘in which path, connected with the presiding
deities of day and so on who are conductors of the soul’, it being im-
possible for fire and smoke to be time. Hence there is no fixed rule
with regard to time. Therefore it is established that even a knower
who dies during the southern progress of the sun surely attains Brah-
man.
Here ends the section entitled “The southern progress of the
sun” (11).

[SŪ. 4. 2. 20.
834 VEDĀNTA-KAUSTUBHA ADH. 11.]
Here ends the second quarter of the fourth chapter of the holy
Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṁsa texts
by the reverend teacher Śrīnivāsa, dwelling under the lotus-feet of
the holy Nimbārka, the founder and teacher of the sect of the reverend
Sanatkumāra.
COMPARISON
Śaṁkara
He gives two explanations of the word "smārte", viz these two
rules regarding dying by day and so on are mentioned in Smṛti alone,
but what holds good in Smṛti does not necessarily hold good in Scrip-
ture. The second explanation is like Nimbārka's.¹ This is sūtra
21 in his commentary.
Bhāskara
His explanation of the word "smārte" is like Śaṁkara's first
explanation.²
Résumé
The second quarter of the fourth chapter contains:
(1) 20 sūtras and 11 adhikaraṇas, according to Nimbārka;
(2) 21 sūtras and 11 adhikaraṇas, according to Śaṁkara;
(3) 20 sūtras and 11 adhikaraṇas, according to Rāmānuja;
(4) 20 sūtras and 11 adhikaraṇas, according to Bhāskara,
(5) 20 sūtras and 9 adhikaraṇas, according to Śrīkaṇṭha;
(6) 21 sūtras and 10 adhikaraṇas, according to Baladeva.
Śaṁkara and Baladeva break sūtra 21 in Nimbārka's commentary
into two separate sūtras.
1 Ś.B. 4.2.21, pp. 945-46.
2 Bh. B 4.2.20, p. 233.