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

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.

FOURTH CHAPTER (Adhyāya)
THIRD QUARTER (Pāda)
Adhikaraṇa 1 The section entitled "Beginning
with light". (Sūtra 1)
SŪTRA 1
"THROUGH (THE PATH) BEGINNING WITH LIGHT, THAT BEING
CELEBRATED."
Vedānta-pārijāta-saurabha
It should be known that there is only one path, viz. that beginning
with light. Hence through it alone the knowers go, since in the
Chāndogya: "They reach the light, from light the day, from the day
the waxing fortnight, from the waxing fortnight the six months when
the sun moves to the north, from those months the year, from the
year the sun, from the sun the moon, from the moon lightning. Then
there is a Person, a non-mortal. He leads them to Brahman. Those
who go through this, do not return to this human whirlpool" (Chānd.
4 15.5-6 1); in the Bṛhadāraṇyaka: "They reach light, from light the
day, from the day the waxing fortnight, from the waxing fortnight
the six months when the sun moves to the north, from the months
the world of gods, from the world of gods the sun, from the sun light-
ning. A Person consisting of mind comes and leads those who have
reached lightning to the worlds of Brahman" (Bṛh. 6.2.15 2) and in
other places too it is celebrated in the very same way.
Vedānta-kaustubha
Thus, in the previous quarter, the problems concerning a knower's
departure and the rest have been considered. Now, discussions
about the path through which he proceeds for attaining Brahman are
being undertaken.
2 R, B
2 R, B. Quotation faulty. Vide Bṛh., p. 303. Correct quotation translated.
( 835 )

836 VEDĀNTA-KAUSTUBHA [SŪ. 4. 3. 1.
ADH. 1 ]
In the Vedāntas various paths are mentioned. Thus, in the
Bṛhadāraṇyaka, one beginning with light is mentioned thus: "Those
who know this thus and those who meditate on faith and truth in the
forest, reach light, from light the day, from the day the waxing fort-
night, from the waxing fortnight the six months when the sun moves
to the north, for the months the world of gods, from the world of gods
the sun, from the sun lightning. A Person consisting of mind comes
and leads those who have reached lightning to the worlds of Brahman ¹
(Bṛh. 6.2 15). In the same treatise, a different path is mentioned:
"When, verily, a person departs from this world, he comes to the
wind. There it makes way for him like the hole of a chariot wheel.
Through it he ascends higher up. He comes to the sun. There it
makes way for him like the hole of a drum. Through it he ascends
higher up. He comes to the moon. There it makes way for him
like the hole of a drum. Through it he ascends higher up He comes
to the world" (Bṛh. 5.10 1)
The Kauṣītakins, too, speak of the path in a different way thus:
"Having reached this path of gods, he comes to the world of fire, to
the world of air, to the world of Varuṇa, to the world of the sun, to
the world of Indra, to the world of Prajāpati, to the world of Brah-
man" (Kauṣ. 1.3).
In the Chāndogya, again, it is mentioned in another way: "Now,
whether they perform the crematory rites or not in the case of such a
person, (the knowers) reach light, from light the day, from the day
the waxing fortnight, from the waxing fortnight the six months when
the sun moves to the north, from these months the year, from the
year the sun, from the sun the moon, from the moon the lightning.
Then there is a Person, a non-mortal. He leads them to Brahman.
This is the path of gods, the path of Brahman. Those who go through
this do not return to the human whirlpool, return not" (Chānd. 4.15.
5-6). In the very same treatise, it is mentioned once more as a relation
between the vein and the rays thus: "Then through those very rays
he goes up" (Chānd. 8.6.5).
It is, again, designated in a different way in another place:
"Through the door of the sun they depart, passionless" (Muṇḍ.
1.2.11).
1 For correct quotation see above.

[sū. 4. 3. 2.
ADH. 2.] VEDĀNTA-PĀRIJĀTA-SAURABHA 837
Here the doubt is, viz whether mutually different paths are estab-
lished by different Scriptures, or whether there is only one path, viz.
the one beginning with light. If it be suggested: since they are of
various forms, they are established by Scriptures as mutually
different,—
We reply. Only one path, viz. the one beginning with light, is
established by all the Scriptures. Through that alone, which begins
with light, a knower of Brahman should proceed. Why? “That
being celobrated.” That is, as some part or other of the path which
begins with light is recognized everywhere in Scriptures, so that path
alone which begins with light is celebrated everywhere. Hence it is
established that through the mutual combination of the details men-
tioned in one Scripture with all the rest, only one path,—viz. the one
beginning with light and qualified by all the details,—is designated
everywhere.
Here ends the section entitled “Beginning with light” (1).
COMPARISON
Śaṁkara
According to him, the entire pāda refers only to the lower knowers
and not to the higher ones. But Nimbārka takes it to be referring
to knowers in general.
Adhikaraṇa 2: The section entitled “The air”.
(Sūtra 2)
SŪTRA 2
“(THE KNOWER GOES) TO THE AIR FROM THE YEAR, ON ACCOUNT
OF NON-SPECIFICATION AND SPECIFICATION.”
Vedānta-pārijāta-saurabha
After the year, mentioned in the Chāndogya-text, and before the
sun, the knower reaches the world of air, mentioned in the Kauṣītaki-
text: “He comes to the world of fire, to the world of air” (Kauṣ. 1.3 ¹),
¹ Ś, R, Bh, Śk, B.

[SŪ. 4. 3. 2.
838 VEDĀNTA-KAUSTUBHA ADH. 2.]
"on account of non-specification and specification", i.e. because in
the text: "He comes to the world of fire, to the world of air" (Kauṣ.
1 3) the air is taught non-specifically, and because the text : "There
it makes way for him like the hole of a chariot-wheel. Through it he
ascends higher up. He comes to the sun" (Bṛh. 5.10.1 ¹), contains,
a specification
Vedānta-kaustubha
It has been said that everywhere the same path is designated,
viz. the one beginning with light. Now the process of arranging
its stages, mentioned in different places, is being determined.
In the Bṛhadāraṇyaka-text. "From the months to the world
of gods, from the world of gods to the sun" (Bṛh. 6.2.15), the world
of gods is mentioned in between the months and the sun. But in
the Chāndogya-text: "From the months to the year, from the year
to the sun" (Chānd 4.15.5), the year is mentioned in between these
two. These two (viz the world of gods and the year) are to be
mutually combined, the path being the same in both the cases. The
year is to be placed in between the months and the world of gods,
mentioned in the Bṛhadāraṇyaka, since the order being day, after
that the fortnight, then the six months,—the year is appropriate after
the months.² The world of gods is to be placed in between the year
and the sun, mentioned in the Chāndogya.³
This being so, in the Bṛhadāraṇyaka-text: "When, verily, a
person departs from this world, he comes to the world of air. There
it makes way for him like the hole of a chariot-wheel Through it he
goes up. He comes to the sun" (Bṛh. 5.10 1), the air is mentioned
before the sun. But in the Kauṣītaki-text: "Having reached this
path of gods, he comes to the world of fire, to the world of air" (Kauṣ.
1.3), the air is mentioned immediately after fire, consisting in light and
denoted by the words 'world of fire'. Here the doubt is as to whether
the knower goes to the air immediately after fire consisting in light,
¹ Op. cit.
² Here the progress is from shorter periods of time to longer ones.
³ Thus the preliminary order is: light, day, bright fortnight, six months
of the northern progress of the sun, year, world of gods, sun. This, first of all,
explains away the apparent inconsistency between Bṛh. 6.2.15 and Chānd.
4.15.5.

[sū. 4. 3. 2.
ADH. 2.] VEDĀNTA-KAUSTUBHA 839
or immediately after the year, the stage which is indicated above, and
before the sun. If it be suggested On the ground of the order of
textual sequence. "Having reached this path of gods, he comes to the
world of fire to the world of air" (Kauṣ 1.3), as well as the proximity
between the effect and the cause ¹ being reasonable, the knower goes
to the air immediately after fire,—
We reply: "To the air from the fire". The knower enters the
air immediately after the year and before the sun. Why? "On
account of non-specification and specification." Although in the
Kauṣītakī-text· "He comes to the world of fire, to the world of air"
(Kauṣ. 1.3), the air is mentioned immediately after the fire, yet the
priority or posteriority of the air in the successive order of progress
is not specifically known therefrom, but the air is taught non-speci-
fically. Just as from the statement: 'A student, having come out of
the house of the teacher, goes to the house of Caitra, to the house of
Maitra to ask for alms', no specific order can be ascertained, viz that
he goes to the house of Maitra immediately after the house of Caitra,—
so is the case here. On the other hand, in the Bṛhadāraṇyaka-text:
"When, verily, a person departs from this world, he comes to the air.
There it makes way for him like hole of a chariot-wheel. Through it
ascends higher up. He comes to the sun" (Bṛh. 5.10.1), the air is
taught specifically as prior to the sun. On account of these non-
specification and specification—this is the sense.²
The words 'world of gods', mentioned in the Bṛhadāraṇyaka-
text quoted above, mean 'air', i e. the world or the dwelling place of
gods (viz. air). The compound 'world of air', mentioned in the
Kauṣītakī-text, is to be explained as a Karmadhāraya ³, since it has
been said by the author of the aphorisms too: "To the air from the
year", and since there is the scriptural statement· "He comes to the
air" (Bṛh. 5.10 1). The air can be appropriately viewed as a world,
since it is the dwelling-place of gods, in accordance with the scriptural
text: "He who blows is, forsooth, the cave of gods". Hence it is
¹ I.e fire arises from air. Vide Br Sū. 2.3.7.
² Thus, secondly, we get the following order, light, day, bright fortnight,
the six months of the northern progress of the sun, year, world of gods, air, sun.
This explains away the apparent inconsistency between Bṛh. 6.2 15, Chānd.
4.15.5, Bṛh 5.10.1, and Kauṣ. 1.3. The words 'world of fire' in Kauṣ. 1.3
means light It will be shown just below that the world of gods = air.
³ That is, 'world of air'= the world that is air = air.

840 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 3. 3.
ADH. 3.]
established that the air is to be placed in between the year and the
sun ¹
Here ends the section entitled "The air" (2).
COMPARISON
Śaṃkara and Bhāskara
They do not identify the world of gods with air, but take them to
be two separate places. Thus, according to them, the order is: light,
day, bright fortnight, six months of the northern progress of the
sun, year, world of gods, air, sun and so on.²
Rāmānuja and Śrīkaṇṭha
They interpret the phrase "aviśeṣa-viśeṣābhyām" differently,
i.e. take it to be stating the reasons why the world of gods is to be
identified with air, and not as stating the reasons why the air is to
be placed after the year and before the sun. Thus, the phrase
'world of gods' denotes 'air', because the compound 'world of gods'
generally implies the air which is the dwelling-place of gods; and
because Scripture specifically says that the soul comes to the air.³
Adhikarana 3: The section entitled "Varuna".
(Sūtra 3)
SŪTRA 3
"ABOVE LIGHTNING, VARUṆA, ON ACCOUNT OF CONNECTION. '
Vedānta-pārijāta-saurabha
"Varuṇa," mentioned in the Kauṣītaki-text: "Having reached
this path of gods he comes to the world of fire, to the world of air,
¹ Thus, thirdly, we get the following order: light, day, bright fortnight,
six months of the northern progress of the sun, year, air, sun. Note the difference
from Śaṃkara's order.
² Ś.B. 4.3.2, pp. 949-950, Bh. B. 4.3.2, p. 234.
³ Śrī. B. 4.3.2, p. 451, Part 2, Śk. B 4.3 2, p. 472, Parts 10 and 11.

[sū. 4. 3 3.
ADH. 3.] VEDĀNTA-KAUSTUBHA 841
to the world of Varuṇa, to the world of the sun, to the world of Indra,
to the world of Prajāpati, for the world of Brahman" (Kaus 1.3 ¹),
is to be placed above lightning, mentioned in the Chāndogya-text:
"From the moon to lightning" (Chānd. 4 15.5 ²), "on account of the
connection" between lightning and Varuṇa And, Indra and Prajāpati
are to be placed above him.
Vedānta-kaustubha
The place of air, mentioned in the Kausītaki-text, in the path
beginning with light has been stated Now, the author points out
the place of Varuṇa, mentioned immediately after it.
The question is whether Varuṇa, mentioned in the Kausītaki-
text: "To the world of air, to the world of Varuṇa, to the world of the
sun" (Kaus. 1.3), is to be placed above the air, on the ground of the
order of textual sequence; or elsewhere, on the ground of the sun
being mentioned prior to the air in the Bṛhadāraṇyaka-text.³ If it
be suggested: on the ground of the textual order of sequence, he should
properly be placed above the air alone, it being improper to suppose
what is not mentioned in Scripture,—
We reply: "Above lightning, Varuṇa". That is, Varuṇa is to
be inserted "above lightning", mentioned in the Chāndogya-text:
"From the moon to lightning" (Chānd. 4 15 5). Why? "On account
of connection," i.e. on account of the connection between lightning
and Varuṇa Indra and Prajāpati are to be inserted above Varuṇa,
the stated stage. Hence it is established that the order of logical
sequence being of a greater force than that of textual sequence ⁴,
Varuṇa is to be placed above lightning.⁵
Here ends the section entitled "Varuṇa" (3).
¹ R, Bh, Śk. ² Ś.
³ Viz. Bṛh. 5.10.1 ⁴ Vide Pū. Mī. Sū. 5.1.4–7.
⁵ Thus, finally, we get the following order: light, day, bright fortnight, the
six months of the northern progress of the sun, year, air, sun, moon, lightning,
the world of Varuṇa, the world of Indra, the world of Prajāpati. Vide V.P.S.
4.3.5.

[SŪ. 4. 3. 4.
842 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.]
Adhikaraṇa 4: The section entitled "The con-
ductors". (Sūtras 4-5)
SŪTRA 4
"THE CONDUCTORS, ON ACCOUNT OF THE INDICATORY MARK OF
THAT "
Vedānta-pārijāta-saurabha
Light and the rest lead the approaching souls. As the text:
"He leads them to Brahman" (Chānd. 5.10.2 ¹) declares that the
non-human person leads the souls, it is known that the previous ones,
too, do the same.
Vedānta-kaustubha
Thus, the successive order of the twelve stages of the path, begin-
ning with light and ending with Prajāpati, have been shown. Now
the question is being considered, viz. what service do light and the
rest render to the knower.
The doubt is as to whether these light and the rest are mere signs
indicating the road to the knower who wishes to go to Brahman,
or places of enjoyment, or conductors. With regard to this, it may be
suggested: They may be signs indicating the road, like tree, mountain
and so on. Or, since in the text: "To the world of fire, to the world
of air, to the world of Varuṇa" (Kauṣ. 1.3), they are mentioned as
worlds, they may be places of enjoyment,—
We reply: "Conductors", i. e. in accordance with the command
of the Lord, they are the conductors of the knowers, devoted to the
Lord. Why? "On account of the indicatory mark of that," i.e.
because in the concluding passage: "Then there is a non-human
Person. He leads them to Brahman" (Chānd 5.10 2), the non-human
Person is declared to be leading the souls. "That," i.e. the indicatory
mark of conductorship, indicates that the previous ones, viz. light and
the rest too, are conductors The word 'light' and the rest should
be understood as denoting the presiding deities of light, etc.,
respectively

¹ Ś, R, Bh, Śk, B.

[SŪ. 4. 3. 5. VEDĀNTA-KAUSTUBHA 843
ADH. 4.]
COMPARISON
Śaṃkara and Baladeva
After this sūtra, they insert another sūtra. “Ubhaya-vyāmohāt
tat-siddheḥ”, not found in Nimbārka’s commentary. Śaṃkara
explains the phrase: “Ubhaya-vyāmohāt” as ‘because of the perplexity
(of both the souls and light and the rest)’. That is, when the souls
leave the body to travel through the path of gods, their organs being
incapable of functioning, they cannot control themselves, but need
conductors to lead them. The light and the rest too, being non-
intelligent, cannot conduct them. For these two reasons, we must
hold that light and the rest are really conducting divinities.¹
Baladeva explains the phrase thus: ‘On account of the untenable-
ness of the two alternatives’. That is, light and the rest can neither
be landmarks, nor persons standing on the path. Hence these two
alternatives being impossible, the third alternative, viz. that they are
conducting divinities, is the correct one.²
SŪTRA 5
“THENCE FORWARD, (THE SOUL IS CONDUCTED) ONLY BY ONE
WHO BELONGS TO LIGHTNING, THAT BEING DECLARED BY SCRIP-
TURE.”
Vedānta-pārijāta-saurabha
Above lightning, the knower is led by the non-human person
alone. Varuṇa and the rest, on the other hand, are assistants con-
jointly.
Vedānta-kaustubha
To the objection, viz. In accordance with the text: “From the
moon to lightning. Then there is a non-human Person. He leads
them to Brahman” (Chānd. 4.15.5), it follows that it is the non-human
Person alone who leads the souls from lightning to Brahman, and that
¹ Ś.B. 4.3.5, pp. 952–956.
² G.B. 4.3.5, pp. 68–69, Chap. 4
24

844 VEDĀNTA-KAUSTUBHA [SŪ. 4. 3. 5.
ADH. 4.]
Varuṇa, Indra and Prajāpati, who are above lightning, are not
conductors,—the author replies.
After the knower has reached lightning, as mentioned in the
text: "From the moon to lightning" (Chānd. 4.15 5) he is led on,
in order that he may attain Brahman, "only by one who belongs to
lightning", i.e. by the non-human Person alone who has come up to
lightning. The Person who has come to the world of lightning as the
conductor of the knower is said to be "one belonging to lightning".
Why? "That being declared by Scripture," i.e. because in the Chān-
dogya-text: "He leads them to Brahman" (Chānd. 4.15.5), and in
the Bṛhadāraṇyaka-text: "A Person, consisting of mind, comes and
leads them who have reached lightning" (Bṛh. 6 2 15), that non-
human person is declared to be leading the souls. The nine, beginning
with light and ending with lightning, are conductors primarily; while
the three, Varuṇa, Indra and Prajāpati, are so conjointly—this is the
distinction.
Thus, having come out of this gross body by means of the vein
that passes out of the crown of the head, having, then, mounted the
rays of the sun, the knower wishes to go to the highest region. He is
then highly honoured by the presiding deity of light, the conductor,
and is led by him to the presiding deity of the day. In the very
same manner, he is led by the latter to the presiding deity of the
fortnight, by the latter to the presiding deity of the six months, by
the latter to the presiding deity of the year, by the latter to the air,
by the latter, who makes a hole in itself for him, to the sun, similarly,
by the latter to the moon, by the latter to the presiding deity of
lightning. After that, having reached the three conductors, Varuṇa,
Indra and Prajāpati, who are dependent on the Person of lightning,
and having pierced through sphere of the material world, he reaches
the river Virajā. Having then discarded his subtle body in the Highest,
having crossed the river, and having entered the world of the Highest
Brahman, he attains similarity with Brahman. Hence it is established
that light and the rest are conductors.
Here ends the section entitled "The conductors" (4).
24B

[sū. 4. 3. 6.
ADH. 5.] VEDĀNTA-KAUSTUBHA 845
Adhikarana 5. The section entitled "The
effected". (Sūtras 6–15)
FIRST OPPONENT'S VIEW (Sūtras 6–10)
SŪTRA 6
"TO THE EFFECTED (BRAHMAN), BĀDARI (HOLDS SO), BECAUSE
HIS GOING IS REASONABLE"
Vedānta-pārijāta-saurabha
The troupe of light and the rest leads the worshippers of the
effected Brahman "to the effected Brahman", "because the going"
to the effected Brahman alone is "reasonable".
Vedānta-kaustubha
The path beginning with light has been determined. Now the
question is being determined, viz. Who are these who go through this
path
On the doubt, viz. whether the troupe of conducting divinities
of light and the rest leads the worshippers of the effected Brahman,
or the worshippers of the Highest Brahman, or the worshippers of the
Highest Brahman as well as of the individual soul as unconnected with
matter and having Brahman for its essence,—they lead the worshippers
of the effected Brahman "to the effected Brahman", called Hiraṇya-
garbha. Why? "Because his going," i.e. the going of the effected
Brahman alone, occupying a particular place, i.e. his being the object
to be approached, is "reasonable",—so the teacher "Bādari" thinks.
COMPARISON
Śaṁkara
Unlike Nimbārka, he takes the view of Bādari as the correct
conclusion. Literal interpretation same.

846 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 3. 7-8.
ADH. 5.]
FIRST OPPONENT'S VIEW (continued)
SŪTRA 7
"AND ON ACCOUNT OF BEING SPECIFIED."
Vedānta-pārijāta-saurabha
"And on account of being specified" by the word 'worlds' and
the plural number in the text: "In those worlds of Brahman dwell
the highest, possessed of the highest" (Bṛh. 6.2.15 ¹).
Vedānta-kaustubha
In the text: "A person consisting of mind comes and leads them
to the worlds of Brahman. In those worlds of Brahman dwell the
highest, possessed of the highest" (Bṛh. 6.2 15), by the word 'worlds'
and the plural number, the effected Brahman alone, occupying a
particular place, is specified. Hence they lead his worshippers to him
alone.
FIRST OPPONENT'S VIEW (continued)
SŪTRA 8
"BUT ON ACCOUNT OF PROXIMITY (THERE IS) THAT DESIGNATION."
Vedānta-pārijāta-saurabha
"But on account of the proximity" (of the effected Brahman)
to (the Highest) Brahman, owing to (the effected Brahman's) being
the first-born being, the "designation": "Leads to Brahman" (Chānd.
4.15.5 ²) is appropriate.
Vedānta-kaustubha
To the objection, viz. the word 'Brahman' in the neuter gender,
denotative of the Highest Brahman, cannot possibly refer to Hiraṇya-
garbha,—the author replies:
¹ Ś, Bh. ² R, Śk, B.

[sū. 4. 3. 9.
ADH. 5.] VEDĀNTA-KAUSTUBHA 847
In accordance with the scriptural text: "He who creates Brahmā"
(Śvet. 6.18), Hiraṇyagarbha, the effected Brahman, is the first-created
being, and as such "on account of (his) proximity" to Brahman, the
cause, the designation of him, by the neuter gender, denotative of the
cause, viz.: "Leads them to Brahman" (Chānd 4.15.5), is appropriate.
COMPARISON
Baladeva
This is sūtra 9 in his commentary. Interpretation different, viz.
"But the designation of that (viz. salvation) is on account of nearness".
That is, the souls are said to go to the world of Brahman and never
return (Bṛh 6 2.15) not because they obtain salvation directly, but
because they are very near getting it.¹
FIRST OPPONENT'S VIEW (continued)
SŪTRA 9
"ON THE DISSOLUTION OF (THE WORLD) OF THE EFFECTED (BRAH-
MAN), WITH ITS RULER, (THE SOUL GOES) TO WHAT IS HIGHER THAN
HIM, ON ACCOUNT OF DECLARATION"
Vedānta-pārijāta-saurabha
On the destruction of the world "of the effected" Brahman,
the soul together with the effected Brahman, attains "what is higher
than" the effected Brahman, "on account of the declaration": "But
they all, attaining the highest immortality, are freed in the world of
Brahman at the time of the great end" (Muṇḍ. 3.2.6 ²).
Vedānta-kaustubha
An objection may be raised here, viz. The path beginning with
light cannot lead to the world of Hiraṇyagarbha for the following

¹ G.B. 4.3.9, p. 72, Chap 4. ² R, Śk.

[SŪ. 4. 3. 9.
848 VEDĀNTA-KAUSTUBHA ADH. 5.]
reasons : First, in the text: “This is the path of gods, the path of
Brahman. Those who proceed through it do not return to this human
whirlpool, return not” (Chānd. 4.15.5) and so on, one who has gone
through the path beginning with light is declared to have no return;
secondly, in the text : “Going up through it, one goes to immortality”
(Chānd. 8 6.6; Kaṭha 6.16), immortality is designated (on the part of
one who goes through this path), thirdly, the world of Hiraṇyagarbha
is subject to creation and destruction ; and finally, Hiraṇyagarbha being
subject to creation and so on, in accordance with the text: “He who
creates Brahmā formerly” (Śvet. 6.18), one who has attained him has
to return, as declared by the Smṛti passage : ‘ “The world up to the world
of Brahmā return, O Arjuna ! ”’ (Gītā 8.16). To this Bādari replies.
“On the dissolution of the effected,” i e. on the destruction of the
world of Hiraṇyagarbha, together “with its ruler”, i e. with the lord
of that world who is possessed of knowledge, the soul which as entitled
to knowledge has itself attained knowledge there as well, attains
Brahman who is “higher than this”, i e. the cause of Hiraṇyagarbha,
the effected Brahman. Why? “On account of declaration,” i.e.
on account of the declaration: “Going up through it, one goes to im-
mortality” (Chānd. 8.6 6; Kaṭha 6.16), “Those who proceed through
this do not return to this human whirlpool, return not” (Chānd.
4.15.6), and “But they all, attaining the highest immortality, are
freed in the world of Brahman at the time of the great end” (Muṇḍ.
3.2.6).
COMPARISON
Śaṁkara
He, as pointed out above, regards the view of Bādari as the
correct conclusion. Accordingly he holds that a lower knower, i.e.
one who meditates on the qualified Brahman, can attain Brahman in
this indirect way alone (viz. Krama-mukti) ¹. But Nimbārka, as
we have seen, does not admit it.
¹ Ś.B. 4.3.10, p. 955.