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

[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.

[SŪ. 4. 3. 10-11.
ADH. 5.] VEDĀNTA-KAUSTUBHA 849
FIRST OPPONENT'S VIEW (concluded)
SŪTRA 10
"ALSO ON ACCOUNT OF SMṚTI."
Vedānta-pārijāta-saurabha
This is known "also from the Smṛti passage": "When the uni-
versal dissolution has come as well as the end of the highest, then they,
with their selves realized, enter the highest place together with Brah-
man" (K P. 12 ¹)
Vedānta-kaustubha
"Also on account of the Smṛti passage:" "When the universal
dissolution has come as well as the end of the highest, then they, with
their souls realized, enter the highest place together with Brahman"
(K.P. 12), the non-return of even one who has attained Hiraṇyagarbha
is justifiable.
SECOND OPPONENT'S VIEW (Sūtras 11–13)
SŪTRA 11
"TO THE HIGHEST, JAIMINI (HOLDS), ON ACCOUNT OF BEING
PRIMARY."
Vedānta-pārijāta-saurabha
He leads the soul "to the highest" Brahman, since the word
'Brahman' in the text: "Leads them to Brahman" (Chānd. 4.15 5 ²),
primarily refers to the Highest.
Vedānta-kaustubha
The troupe of conductors leads the worshippers of the Highest
Brahman "to the highest" Brahman,—so the teacher "Jaimini"
thinks. Why? Because the word 'Brahman' in the text: "Leads
them to Brahman" (Chānd 4.15.5) primarily refers to the Highest
Brahman.
1 P. 139, lines 5-6. Ś, R, Bh, Śk, B. 2 Ś, R, Bh.

850 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 3. 12.
ADH. 5.]
To the allegation, made above, viz. that the effected Brahman
alone, occupying a particular place, being specified by the word
‘worlds’ and the plural number, the group of conductors leads his
worshippers to him alone,—we reply: That the Highest Brahman
who is all-pervading may voluntarily occupy a particular place is
known from scriptural texts like: “He who is his ruler remains in the
supremo void”, “That is the supreme place of Visnu” (Katha 3 9;
Maitri 6.26) and so on. The eternity of His world, too, is denoted by
the scriptual text: “Having my self realized, I reach the unerected
world of Brahman” (Chānd. 8.13.1). The plural number, too, is
appropriate, intending to designate, as it does, the plurality of the
regions of the world, in accordance with the declaration by the Lord
Himself in the Droṇa-parva: “‘Those worlds of mine which are free
from stains, which shine for ever and which are longed for even by
the highest gods headed by Brahmā, go there quickly, O performer
of the Agni-hotra at all time! Be like me, having Garuḍa as convey-
ance!’” (Mahā. 7 6059-6060 ¹).
COMPARISON
Śrīkaṇṭha
Interpretation different, viz.: “(The souls are led to Nārāyaṇa)
higher than (Hiraṇyagarbha), etc.”.²
SECOND OPPONENT’S VIEW (continued)
SŪTRA 12
“AND ON ACCOUNT OF OBSERVATION.”
Vedānta-pārijāta-saurabha
And because the text: “Having attained the form of highest
light, he is completed in his own form” (Chānd. 8.2.23 ³), declares
that the Highest is the object to be attained.
¹ P. 742, lines 13-14, vol. 2.
² Śk, B, 4.3.11, p. 476, Parts 10 and 11.
³ R. B.

[SŪ. 4. 3. 13.
ADH. 5.] VEDĀNTA-KAUSTUBHA 851
Vedānta-kaustubha
And also because the texts: "Going up through it, one goes to
immortality" (Chānd. 8.6.6; Kaṭha 6.16), "This serene being, having
arisen from the body, having attained the form of highest light, is
completed in his own form" (Chānd 8 2.23), declare that a knower,
who having come out through the vein which passes through the
crown of the head, has proceeded by the path of gods, attains Brahman.
SECOND OPPONENT'S VIEW (concluded)
SŪTRA 13
"AND THE INTENTION OF ATTAINING (DOES NOT REFER) TO THE
EFFECTED (BRAHMAN)."
Vedānta-pārijāta-saurabha
"I reach the court of Prajāpati, the chamber" (Chānd. 8.14.1 ¹)—
this intention does not refer to the effected Brahman, but to the
Highest Self, He alone being the topic of discussion
Vedānta-kaustubha
An objection may be raised here: The word 'Brahman' mentioned
in the text: "Leads them to Brahman (Chānd. 4.15.5) does indeed
denote the effected Brahman, since in accordance with the text:
"I reach the court of Prajāpati, the chamber" (Chānd. 8.14.1)
a knower proceeding by the path that begins with light aims at
attaining the effected Brahman. To this we reply:
"The intention of attaining," i.e. the resolve for attaining,
mentioned in the scriptural text: "I reach the court of Prajāpati,
the chamber" (Chānd. 8.14.1), does "not" refer "to the effected"
Brahman, but this intention of attaining refers to the Highest Brahman,
since, as known from the text: "The evolver of name and form.
That within which they are in Brahman" (Chānd. 8.14.1), the Highest
alone is the topic of discussion.
1 Ś, R, Bh, Śk.

[SŪ. 4. 3. 14.
852 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.]
CORRECT CONCLUSION (Sūtras 14-15)
SŪTRA 14
“LEADS THEM WHO DO NOT DEPEND ON SYMBOLS—SO BĀDARĀYAṆA
(HOLDS) ON ACCOUNT OF FAULT IN BOTH WAYS, AND WHOSE IN-
TENTION IS THAT ”
Vedānta-pārijāta-saurabha
The troupe of light and the rest “leads those who do not depend
on symbols”,—i.e. those who meditate on the Highest Brahman, as
well as those who meditate on their own imperishable nature as
having Brahman for its essence,—to the Highest Brahman. Why?
“On account of fault in both ways.” That is, on the view that it leads
only those who meditate on the effected Brahman, the following
scriptural text will come to be contradicted, viz. “Having risen from
the body having attained the form of highest light” (Chānd. 8.12.3 ¹).
On the fixed rule, on the other hand, that it leads those only who
meditate on the Highest Brahman, the following scriptural text will
come to be contradicted, viz. “Those who know thus and those
who meditate on faith and penance in the forest—reach light”
(Chānd. 5 10.1 ²). Hence in accordance with the scriptural text:
“Just as the intention a man has in this world, so alone does he become
after departing” (Chānd. 3.14.1 ³), “he whose intention is that”
attains that alone,—this is the correct conclusion, the reverend
“Bādarāyaṇa” thinks.
Vedānta-kaustubha
Having set forth two views, the reverend author of the aphorisms
is now stating his own conclusion.
The troupe of conducting divinities of light and the rest “leads
those who do not depend on symbols,—so” the reverend “Bādarā-
yaṇa” thinks. That is, it leads other than those who meditate on
name and the rest as Brahman, viz. those who meditate on the Highest
Brahman, as well as those who meditate on the real nature of the
individual soul unconnected with matter and as having Brahman for
its essence. There is no fixed rule that it leads only those who meditate
¹ R, B. ² R, B. ³ R, Bh, B.

[SŪ. 4. 3. 14.
ADH 5.] VEDĀNTA-KAUSTUBHA 853
on the effected Brahman, or that it leads only those who meditate
on the Highest Brahman. Why ? "On account of fault in both
ways." That is, because on the view of Bādari that it leads only
those who meditate on the effected Brahman, the following scriptural
text will come to be contradicted: "This serene being, having arisen
from the body, having attained the form of highest light is completed
in his own form" (Chānd. 8.12.3), and because on the view of Jaimini
that it leads only those who meditate on the Highest Brahman, another
scriptural text will come to be contradicted, viz. the one indicating
that the knowers of the five fires proceed through the path beginning
with light. "Those who know thus and those who meditate on faith
and truth in the forest reach light" (Chānd. 5.10.1). Hence it leads
the two kinds of worshippers—this the author says: "And he whose
intention is that". In accordance with the scriptural texts: "Just
as the intention a man has in this world, so alone does he become on
departing" (Chānd. 3.14.1), "Just as one meditates on Him, so alone
does one become" (Mudg. 3 ¹), one who aims at attaining the Highest
Brahman attains Him ; while, one who aims at attaining the individual
soul, unconnected with matter and having the Highest Brahman as
its essence, first attains such a soul and then the Highest Soul.
COMPARISON
Śaṃkara
Having completed the above topic by taking Bādari as repre-
senting the correct conclusion and Jaimini the opponent's view,
Śaṃkara begins a new adhikaraṇa here, concerned with the question
as to whether those who meditate on symbols too are led to (the
qualified) Brahman. He reads "adoṣāt" instead of "doṣāt". Hence
the sūtra: "(The troupe of conducting divinities) leads those who do
not depend on symbols, so Bādarāyaṇa (thinks), since there is no
fault (in speaking) in two ways, and he whose thought is that". "That
is, it has been said above ² that all those who meditate go to the
world of Brahman, while here an exception is made. But these two
different designations involve no contradiction in accordance with
the maxim of 'As you sow, so you reap'.³ This is sūtra 15 in Śaṃkara's
commentary.
¹ P. 384, lines 7–9. ² Ś.B. 3.3.31. ³ Ś.B. 3.4.15, pp. 965-966.

854 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 3. 15.
ADH. 5.]
Rāmānuja
He adds a “ca” after “ubhayathā”.¹
Bhāskara
Reading like Śaṁkara’s. Interpretation as follows: “(The troupe
of conducting divinities) leads those who do not depend on symbols
(i e excluding those who meditate on symbols, those who meditate
on the effected Brahman are led to him, and those who meditate on
the Highest Brahman are led to Him,) since this two-fold (view)
involves no fault”, and so on. That is, to hold that those who meditate
on the effected Brahman are led to the effected Brahman, while those
who meditate on the Highest Brahman are led to the Highest Brahman
does not give rise to any contradiction that even those who meditate
on the effected Brahman do not return, for they attain a gradual
release, while the former, immediate release.²
Śrīkaṇṭha
Reading like Rāmānuja’s. According to him, those who meditate
on the Highest Brahman alone are led to Him, neither those who
meditate on Hiraṇyagarbha nor those who meditate on Nārāyaṇa.³
Baladeva
Reading like Rāmānuja’s.⁴
CORRECT CONCLUSION (end)
SŪTRA 15
“AND (SCRIPTURE) SHOWS A DIFFERENCE.”
Vedānta-pārijāta-saurabha
The scriptural text: “As far as name goes, so far he comes to have
freedom of movement” (Chānd. 7.1.5 ⁵) and so on “shows” that

¹ Śrī. B. 3.4.14, p. 460, Part 1, Madras ed.
² Bh. B. 4.3.14, p. 240. ³ Śk. B. 4.3.14, pp 477-78.
⁴ Bh. 4.3.15, p. 77, Chap. 4. ⁵ Ś, R, Bh.

[sū. 4. 3. 15.
ADH. 5.] VEDĀNTA-KAUSTUBHA 855
symbolic meditation has a different result, independent of going
(through the path of gods).
Here ends the third quarter of the fourth chapter in the Vedānta-
pārijāta-saurabha, an interpretation of the Śārīraka-mīmāṁsā
texts by the reverend Nimbārka.
Vedānta-kaustubha
In the meditations on symbols, beginning with name up to the
vital-breath ¹, since the Highest Brahman stands in an attributive
relation to the symbol, the symbol itself is the primary thing, and as
such those who meditate on symbols do not meditate on the Highest
Brahman. Hence they do not proceed by the path of gods and attain
the Highest Brahman. For them, the holy Scripture, viz.. “As far
as name goes so far he comes to have freedom of movement” (Chānd.
7.1.5) and so on, “shows” a different limited result, independent of
going. Hence it is established that the troupe of conducting divinities
leads those—who meditate on the Highest Brahman—as well as
those—who meditate on their own real nature, unconnected with
matter and having Brahman for its essence,—to the Highest
Brahman.
Here ends the section entitled “The effected” (5).
Here ends the third quarter of the fourth chapter of the holy
Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṁsā by the
reverend teacher Śrīnivāsa, dwelling under the lotus-feet of the
venerable Nimbārka, the teacher and founder of the sect of the holy
Sanatkumāra.
COMPARISON
Śrīkaṇṭha
Interpretation different, viz. “And (Scripture) shows the difference
between Hiraṇyagarbha, Nārāyaṇa and Śiva).”
1 Vide Chānd. 7.1–7.15.

856 VEDĀNTA-KAUSTUBHA [sū. 4. 3 15.
ADH 5.]
Baladeva
He takes this sūtra (sūtra 16 in his commentary) as forming an
adhikarana by itself, concerned with showing the special favour
shown by the Lord for the nirapekṣa devotees. "And (Scripture)
shows the special (rule with regard to the nirapekṣa devotees)" That
is, the general rule is that the conducting divinities lead the devotees
to the Lord. But in the case of the nirapekṣa, the Lord Himself
comes down to fetch them to Him.
Thus we have five different views with regard to those who
approach or the gantṛ and the goal approached or the gantavya :
Gantṛ Gantavya

1. (a) Those who meditate on the (a) and (b) The Highest
   Highest Brahman, Brahman.
   (b) as well as those who medi-
   tate on the real nature
   of the individual soul.
   (This is the view of Nimbārka and Rāmānuja )
2. (a) Those who meditate on the (a) The qualified or effected
   qualified Brahman. Brahman.
   (This is the view of Śaṁkara.)
3. (a) Those who meditate on the (a) The Highest Brahman.
   Highest Brahman.
   (b) Also those who meditate (b) The effected Brahman.
   on the effected Brah-
   man.
   (This is the view of Bhāskara.)
4. (a) Those who meditate on the (a) The Highest Brahman.
   Highest Brahman.
   (This is the view of Śrīkaṇṭha.)
5. (a) Those who do not meditate (a) The Highest Brahman.
   on any symbols, whether
   they meditate on the
   Highest Brahman or not.
   (This is the view of Baladeva.)