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[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.)

[SŪ. 4. 3. 15.
ADH. 5.] VEDĀNTA-KAUSTUBHA 857
Résumé
The third quarter of the fourth chapter contains:—
(1) 15 sūtras and 5 adhikaranas, according to Nimbārka,
(2) 16 sūtras and 6 adhikaranas, according to Śaṁkara;
(3) 15 sūtras and 5 adhikaraṇas, according to Rāmānuja,
(4) 15 sūtras and 5 adhikaraṇas, according to Bhāskara,
(5) 15 sūtras and 5 adhikaraṇas, according to Śrīkaṇṭha,
(6) 16 sūtras and 9 adhikaraṇas, according to Baladeva
Sūtra 5 in the commentaries of Śaṁkara and Baladeva is not
found in the commentary of Nimbārka

FOURTH CHAPTER (Adhyāya)
FOURTH QUARTER (Pāda)
Adhikarana 1: The section entitled "The mani-
festation on attaining". (Sūtras 1-3)
SŪTRA 1
"HAVING ATTAINED, (THERE IS) MANIFESTATION, ON ACCOUNT OF
THE WORDS 'IN HIS OWN'."
Vedānta-pārijāta-saurabha
"Having attained" the Highest through the path beginning
with light, the individual soul becomes manifest in its own natural
form. This is proved by the text. "Having attained the form of
highest light, he is completed in his own form" (Chānd. 8.12.3 ¹)
"on account of the words 'in his own'".
Vedānta-kaustubha
It has been established in the previous quarter that the very
same path, beginning with light, is designated by all Scriptures, and
that it leads the knowers to the Highest Brahman. Now the problem
is being discussed, viz. in what form one, who has attained Brahman
through that path, becomes manifest.
In the Chāndogya Prajāpati's declaration is recorded thus:
"So exactly, this serene being, having arisen from the body, having
attained the form of highest light, is completed in its own form."
(Chānd. 8.12.3). Here the doubt is, viz. whether it is established by
the text that one, who has attained the form of highest light, comes
to have an adventitious form, or that having attained the Highest,
the knower, becomes manifest in his own natural form alone. If it
be suggested: From the words 'is completed' it is known that having
attained the form of highest light, he comes to have an adventitious
form like that of a god and so on,--
¹ Ś, R, Bh, Śk, B.
( 858 )

[SŪ. 4. 4. 2.
ADH. 1.] VEDĀNTA-KAUSTUBHA 859
We reply: "Having attained, manifestation". That is, having
attained the form of highest light, the individual soul comes to have
"manifestation", i.e. have its real nature and qualities, such as freedom
from sins and so on, manifest,—this is what is established by the
text. Why? "On account of the words 'in his own'", i.e. on account
of the adjective: 'in his own form'. Otherwise, an adventitious form
being established by the mere word 'form', the adjective 'in his own'
would become meaningless. The sense is that the individual soul,
the real nature of which is veiled during its state of bondage, having
attained the Lord through the path beginning with light, becomes
manifest in its own unenveloped and natural form.
COMPARISON
Śaṁkara
According to him, sūtras 1-7 of this pāda refer to the higher
knower, the rest to the lower knower.
SŪTRA 2
"FREE, ON ACCOUNT OF PROMISE."
Vedānta-pārijāta-saurabha
It is said that he alone who is free from bondage is completed
in his own form. Why? Because, beginning: "The soul that is
free from sins" (Chānd. 8.7.1 ¹), Prajāpati promised: ‘ "But this alone
I shall explain to you again "’ (Chānd. 8.9.3; 8.10.4, 5 ²).
Vedānta-kaustubha
To the objection, viz. One's natural form being ever present, what
is the difference between the state of bondage and that of release,—
the author replies:
One, who being subject to nescience consisting in karmas is
surrounded by matter in its causal and effected forms, who is tormented
¹ Ś, R, Bh, B. ² Ś, R, Bh, Śk, B.
25

860 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 3.
ADH. 1.]
by various afflictions, and who is deluded by various false argumenta-
tions, is said to be eternally fettered. He does not know his own form,
though ever-present. During the period when he desires for salvation
also, though he comes to know his real nature through the grace of
Scripture and spiritual preceptor, yet due to his connection with
matter in its causal and effected states, he is not completed in his own
real form. The very same person, coming to attain the form of highest
light through the path beginning with light, and free from all fetters,
is completed in his own form, and then he is said to be freed,—thus
is the distinction between these three states. Why? “On account
of promise,” i.e. because beginning. “The self which is free from sins”
(Chānd. 8 7.1), Prajāpati promised. “ ‘But this alone I shall explain
to you’ ” (Chānd. 8.9 3, etc.), which promise refers to the demonstra-
tion of the real nature of the soul, free from all faults, such as the
three states of waking and the rest, and from the body and the like,
their substratum. If there be no distinction, the promise of Prajāpati
must be meaningless,—this is the sense.
SŪTRA 3
“THE SELF, ON ACCOUNT OF CONTEXT.”
Vedānta-pārijāta-saurabha
“The self” alone comes to have its real nature manifest, “on
account of context”.
Vedānta-kaustubha
“The soul,” the real nature of which is veiled during its state of
bondage, having attained the Highest Brahman, denoted by the
words ‘highest light’ becomes manifest in its own form, i.e. is completed
as having the qualities of freedom from sins and so on, but is not
completed in another adventitious form. This fact is known from the
introductory portion of Prajāpati’s declaration, viz.: “The self that
is free from sins, without old age, without death, without grief, without
hunger, without thirst, having true desires” (Chānd. 8.7.1),—i.e. from
the context, which refers to the individual soul. In the very same
manner, Śaunaka declares: “Just as the lustre of a gem is not created
by the washing off of the dirt, so the knowledge of the soul is not created
25B

[SŪ. 4. 4. 4.
ADH. 2.] VEDĀNTA-KAUSTUBHA 861
by the removal of faults. Just as water is not created by the digging
of a well, only what is already existent is brought to manifestation,—
for how can there be the origination of what is non-existent,—so the
attributes of knowledge and the rest are manifested, and not created,
through the destruction of the evil qualities, for they belong to the
soul eternally."
Hence it is established that having attained the Highest Brahman
through the path which begins with light, the individual soul is
completed in its own natural form alone.
Here ends the section entitled "Manifestation on attaining" (2)
COMPARISON
Śaṃkara, Bhāskara and Baladeva
They interpret the sūtra thus: "(The light is) the soul (viz. Brah-
man), on account of context".¹
Adhikaraṇa 2: The section entitled "Seen as
non-divided". (Sūtra 4)
SŪTRA 4
"AS NON-DIVIDED, ON ACCOUNT OF BEING SEEN."
Vedānta-pārijāta-saurabha
The freed soul realizes itself "as non-divided" from the Highest
Self, which non-division is compatible with a division (between the
two), since this truth is directly intuited at that time (viz. during
release), and since Scripture too intuits this.
Vedānta-kaustubha
From the text: "Having attained the form of highest light"
(Chānd. 8.12.3) and from the aphorism: "Having attained, manifesta-
tion" (Br. Sū. 4.4.3), it appears as if there is an absolute difference
¹ S.B. 4.4.3, p 968; Bh. B 4.4 3, p. 242; G.B. 4.4.3.

[SŪ. 4. 4. 4.
862 VEDĀNTA-KAUSTUBHA ADH. 2.]
between one who approaches (viz. the individual soul) and the goal
approached (viz the Lord). With regard to this, the author now
points out.
On the doubt, viz. whether the individual soul, the real nature
of which has become manifest and which has attained the highest
light, realizes itself as distinct from the Highest Self or as non-
distinct from Him being His part,—the prima facie view is: In
accordance with the scriptural and Smṛti texts like: "Stainless,
he approaches the highest identity" (Muṇḍ. 3 1.3), "He enjoys all
desires together with Brahman, the all-knowing" (Taitt. 2.1), '"They
have come to attain similarity with me"' (Gītā 14.2), it realizes itself
as distinct
With regard to it, the author replies: "As non-divided". That
is, the individual soul, freed from all fetters, realizes itself as non-
divided or non-distinct from the Highest Self, the Highest Person.
Why? "On account of being seen," that is, because at that time
(viz. during release) the Highest Self, the soul of all, is intuited by the
freed soul. Through the influence of nescience, the individual soul
comes to have a perverse notion about itself But, when through the
influence of the repeated practice of hearing, thinking and meditating,
the Highest Lord is intuited, all the obstacles to the real knowledge
regarding the real nature of itself as well as of the Highest Self are
immediately destroyed, in accordance with the scriptural text: "The
knot of the heart is broken, all doubts are cut off, and all his works
perish when he who is high and low is seen" (Muṇḍ. 2.2.8). Hence
there can be no doubt whatsoever that the freed soul, a part of the
Lord, having intuited the Soul of all, the Whole, realizes itself, all the
more clearly, as non-distinct from Him. The individual soul, having
Him for its essence, has no distinction from Him; and hence in spite
of a distinction of nature between the individual soul and Brahman,
there is still a non-distinction between them,—a non-distinction which
is compatible with distinction,—just as there is between an attribute
and its substratum. This relation between the individual soul and
Brahman has been demonstrated many times before,¹ and a multitude
of scriptural and Smṛti texts too has been quoted there. We do not
mean to say that there is any non-distinction of nature between the
1 Vide e.g. V.K. 1.1.1; 1.1.7; 1.2.21; 1.4.9; 1.4.20; 1.4.21; 2.1.13; 2.1.21;
2.2.33, etc. etc.

[SŪ. 4. 4. 5.
ADH. 3.] VEDĀNTA-PĀRIJĀTA-SAURABHA 863
soul and the Lord, otherwise in accordance with scriptural and Smṛti
texts like: ‘ “The existent alone, my dear, was this in the beginning,
one only and without a second” ’ (Chānd 6.2.1), “All this, verily, is
Brahman” (Chānd. 3.14.1), “Vāsudeva is everything”, “Know every-
thing Kṛṣṇa, the movable and the immovable, all souls and the
universe as Kṛṣṇa” (Mahā. 13.7391 ¹), there must be a non-distinction
of nature between the non-sentient and the Lord too, or,²—because
Scripture is found to refer to distinction and non-distinction. Hence
it is established that the freed soul realizes itself as non-distinct from
the Highest Self, which non-distinction is compatible with distinction.
Here ends the section entitled “Seen as non-divided” (4).
COMPARISON
Śaṁkara and Bhāskara
To understand the word “avibhāga” as absolute identity ³
Adhikaraṇa 3: The section entitled “Relating
to Brahman”. (Sūtras 5-7)
FIRST OPPONENT'S VIEW (Sūtra 5)
SŪTRA 5
“AS RELATING TO BRAHMAN, JAIMINI (THINKS SO), ON ACCOUNT
OF REFERENCE AND SO ON.”
Vedānta-pārijāta-saurabha
The individual soul becomes manifest as endowed with the
attributes “relating to Brahman”, such as freedom from sins and
1 P. 258, line 7, vol. 4. Reading: “Sarvaṁ kṛtsnam . . . viśvam enam”.
2 An alternative explanation of the word “dṛṣṭatvāt”.
3 Ś.B. 4.4.4, p. 969, Bh. B 4.4.4, p. 243.

[SŪ. 4. 4. 6.
864 VEDĀNTA-KAUSTUBHA ADH. 3 ]
so on,—so "Jaimini" thinks, because freedom from sins and the rest,
mentioned in the text about the 'small' ¹ as belonging to Brahman,
are referred to, in the declaration of Prajāpati,² as belonging to the
individual soul as well; and because of eating and so on,³ as indicated
by the words "and so on".
Vedānta-kaustubha
It has been said above that having attained the Highest Brahman,
the soul becomes manifest in its own form. Now the question as
to the nature of that form is being considered.
On the doubt, viz whether the individual soul becomes manifest
in its own form, endowed with the attributes of freedom from sins
and so on, or in the form of mere consciousness; or in a form which
is conformable to both kinds of texts,—Jaimini's view is as follows:
The freed soul becomes manifest as endowed with the group of
attributes "relating to Brahman", i.e. with freedom from sins and
the rest which are recorded as belonging to Brahman. Why? "On
account of reference and so on." That is, the attributes of freedom
from sins and so on, mentioned under the meditation on the 'small'
as belonging to Brahman, are referred to as belonging to the individual
soul too in the declaration of Prajāpati, viz.: "The self that is free
from sins" (Chānd. 8.7.1, 3) and so on. By the words "and so on"
eating and the rest, as well as omniscience, etc., are to be understood.
The teacher "Jaimini" thinks so.
SECOND OPPONENT'S VIEW (Sūtra 6)
SŪTRA 6
"IN INTELLIGENCE, AS THAT ALONE, ON ACCOUNT OF HAVING THAT
AS THE ESSENCE, SO AUḌULOMI (THINKS)."
Vedānta-pārijāta-saurabha
The individual soul, having approached Brahman who is of the
form of intelligence, becomes manifest in the form of intelligence alone,
¹ Chānd. 8.1.5. ⁠ ² Chānd. 8.7.1, 3. ⁠ ³ Chānd. 8.12.3.

[SŪ. 4. 4. 7.
ADH. 3.] VEDĀNTA-PĀRIJĀTA-SAURABHA 865
since in the text : "Consisting of intelligence alone" (Bṛh. 4.5.13 ¹),
it is said to have that (viz. intelligence) as its soul.
Vedānta-kaustubha
The individual soul, having approached "intelligence", i.e.
Brahman who is of the form of intelligence, becomes manifest "as
that alone", i e. in the form of intelligence alone. Why ? "On
account of having that as the essence", i e. because the individual
soul has intelligence for its essence, or is nothing but intelligence.
The scriptural text : "Just as a lump of salt is without inside and out-
side, a mass of taste only through and through, so, verily, O! this
soul is without inside and outside, a mass of intelligence only through
and through" (Bṛh. 4.5.13) shows, by using the word 'only', that the
soul is nothing but intelligence and devoid of any other attribute.
The text designating freedom from sins and so on, on the other hand,
simply establishes that the soul is free from changes and so on,—"so
Auḍulomi" thinks.
COMPARISON
Bhāskara and Śrīkaṇṭha
They read : "Citi-mātreṇa".²
CORRECT CONCLUSION (Sūtra 7)
SŪTRA 7
"EVEN SO, ON ACCOUNT OF REFERENCE, ON ACCOUNT OF THE
EXISTENCE OF THE FORMER, NON-CONTRADICTION, BĀDARĀYAṆA."
Vedānta-pārijāta-saurabha
Even if the real nature of the soul be established to be intelligence
only, still owing to the manifestation of the real nature of the soul
as possessed of freedom from sins and so on, there is "no contradiction'
¹ Ś, R, Bh, Śk, B.
² Bh. B. 4 4.6, p. 243, ŚK. B. 4 4.6, p. 485, Parts 10 and 11.

866 VEDĀNTA-KAUSTUBHA [SŪ. 4. 4. 7.
ADH. 3.]
—so the reverend “Bādarāyaṇa” thinks. Why? “On account of
the reference” to freedom from sins and so on as belonging to the
freed soul.
Vedānta-kaustubha
Now, the reverend teacher of the Vedas states his own view in
conformity with both the scriptural texts.
“Even so,” i.e. even if the soul be established to be mere intelli-
gence, yet “on account of the existence of the former”, i.e. owing
to the manifestation of the individual soul as intelligence by nature
and as endowed with the attributes of freedom from sins and the rest,
there is “no contradiction” with regard to the nature of salvation,
—so the reverend “Bādarāyaṇa” thinks. Why? “On account of
reference,” i.e. because in the declaration of Prajāpati,¹ freedom from
sins and the rest, belonging to Brahman, are referred to as belonging
to the freed soul as well. It cannot be said that in the text: “A mass
of intelligence only” (Bṛh 4.5.13), the word ‘only’ proves that the
attributes of freedom from sins and so on do not belong to the soul,
because they are clearly proved to be belonging to it by another
text: “The self that is free from sins” (Chānd. 8.7.1, 3) and so on,
and because the word ‘only’ simply distinguishes the self from non-
sentient objects,—just as it cannot be said that in the text: “A mass
of taste only” (Bṛh. 4.5.13), the word ‘only’ proves that colour,
touch and so on do not belong to salt, because they are known from
other means of knowledge,² and because the word ‘only’ simply
distinguishes salt from other objects. The purport is that Auḍulomi’s
view, designating the freed soul as devoid of consciousness, is not
acceptable. Hereby other logicians and the rest too, holding the
freed soul to be devoid of consciousness, are refuted. Hence it is
established that having attained the form of highest light, the indivi-
dual soul becomes manifest in its own natural form as endowed with
the attributes of freedom from sins and so on, conformably with both
the scriptural texts.
Here ends the section entitled “Relating to Brahman” (3)
¹ Chānd. 8.7.1.
² Just as a lump of salt has not taste only, but has also colour and so on,
so the soul is not intelligence only, but has other attributes also.

[SŪ. 4. 4. 8.
ADH. 4.] VEDĀNTA-KAUSTUBHA 867
COMPARISON
Śaṁkara
He takes Jaimini to be representing the phenomenal point of
view, Auḍulomi the transcendental point of view, and Bādarāyaṇa
as reconciling these two points of view.¹
――――――
Adhikaraṇa 4: The section entitled “Will”.
(Sūtras 8-9)
SŪTRA 8
“THROUGH MERE WILL, THAT BEING DECLARED BY SCRIPTURE.”
Vedānta-pārijāta-saurabha
The freed soul attains its fathers and so on “through mere will”.
Why? On account of the scriptural text designating that: “If he
comes to desire the world of fathers, through mere wish, his fathers
rise up” (Chānd. 8.2.1 ²).
Vedānta-kaustubha
It has been said that having attained the form of the highest
light, the individual soul becomes manifest in its real nature as a mass
of intelligence and possessed of the attributes, beginning with freedom
from sins and ending with true desires.³ Hence the freed soul has the
power of fulfilling all its desires. But if the freed soul be devoid of
consciousness, it cannot have such a power. With this in mind, the
author is now showing the freed soul’s power of will.
Referring to the freed soul, it is declared in the Chāndogya:
“He roams about there, laughing, playing, enjoying with women, or
with carriages, or with relatives” (Chānd. 8.12.3). Here the doubt
is, viz. whether the freed soul’s meeting its relatives and so on arises
from its will accompanied by effort, or from mere will. If it be sug-
gested: In ordinary experience it is found that kings and the rest
――――――――――――――――――――――――――――――――――――――――――――――――――
¹ Ś.B. 4.4.7, p. 971. ² Ś, R, Bh, Śk, B.
³ Vide Chānd. 8.7.1, 3.

868 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 9.
ADH. 4.]
come to attain the implements of enjoyment through will accom-
panied by effort,—hence from effort accompanied by will alone,—
We reply : There is the attainment of relatives and so on, “through
mere will”. Why ? “On account of that being declared by Scrip-
ture”, i.e. because in the text : “If he comes to desire the world of
fathers, through mere wish his fathers rise up” (Chānd. 8 2.1), it is
declared that the rising up of the fathers and so on is brought about
through will without any reference to any effort, and because it is
not declared that will is accompanied by an effort. The kings and the
rest do not possess the power of fulfilling their desires at will, and
hence in their case it is reasonable to suppose that they attain what is
desired through will accompanied by effort.
COMPARISON
Śaṁkara
He adds a “tu” after “saṁkalpād eva”.¹ He takes this and all
the following sūtras as referring to the lower knower alone.
———
SŪTRA 9
“FOR THIS VERY REASON, WITHOUT ANOTHER RULER.”
Vedānta-pārijāta-saurabha
The freed soul, which has the Highest Brahman as its essence,
comes to have the attributes of true desires and so on manifest,—and
for this very reason, it becomes “without another ruler”, in accordance
with the scriptural text : “He becomes a self-ruler” (Chānd. 7.25.2 ²).
Vedānta-kaustubha
As the freed soul's power of fulfilling its desires at will becomes
manifest, so it becomes “without another ruler”, i.e. without any
ruler except the Highest Brahman, the Whole, of which it is a part.
That is, of one, who has Brahman for his essence, who has become
¹ Ś.B. 4.4 8, p. 971. ² R.