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

[sū. 4. 4 10.
ADH. 5.] VEDĀNTA-KAUSTUBHA 869
freed from the world, and who has come to have lordship manifest
through the manifestation of the attribute of true desires owing to
the grace of Brahman, there are no other creators and lords like matter,
time, Yama, Indra, and so on, in accordance with the scriptural
text: "He becomes a self-ruler" (Chānd 8.12.1). Hence it is estab-
lished that the freed soul attains relatives and so on immediately
at will.
Here ends the section entitled "Wish" (4).
COMPARISON
All others add a "ca" after "ata eva".
Adhikarana 5: The section entitled "Absence".
(Sūtras 10-16)
SŪTRA 10
"ABSENCE, BĀDARI, FOR (SCRIPTURE) DECLARES SO."
Vedānta-pārijāta-saurabha
"Bādari" thinks that the body and the rest of the freed soul are
absent, since the scriptural text: "When he becomes bodiless, pleasure
and pain do not touch him" (Chānd. 8.12 1 ¹), "declares" the same
thing.
Vedānta-kaustubha
Thus, it has been established that the freed soul attains relatives
and so on through mere will. Now, with a view to showing that it may
connect itself with a body, sense-organs and so on according to its
will, the author is stating the view of another.
On the doubt, viz. whether the freed soul has a body and the rest,
or not, or whether he has them or not at will,—the teacher "Bādari"
thinks that they are absent, since the scriptural text: "Forsooth,
when he possesses a body, he has no freedom from pleasure and pain;
¹ R, B.

870 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 11.
ADH. 5.]
but when he becomes bodiless, pleasure and pain do not touch him"
(Chānd. 8.12.1) "declares so", i.e. establishes, positively and
negatively, the absence of the body and the rest.
COMPARISON
Baladeva
He reads "abhāve" instead of "abhāvam".¹
SECOND OPPONENT'S VIEW (Sūtra 11)
SŪTRA 11
"PRESENCE, JAIMINI, ON ACCOUNT OF THE SCRIPTURAL STATE-
MENT OF VARIETY."
Vedānta-pārijāta-saurabha
"Jaimini" thinks that its body and the rest are present. Why?
"On account of the scriptural statement" of manifoldness: "He
becomes one-fold, three-fold" (Chānd. 7.26.2 ²).
Vedānta-kaustubha
"Presence", i.e. the teacher "Jaimini" admits the existence of
the freed soul's body and the rest Why? "On account of the
scriptural statement of variety", i.e. because under the doctrine of
the Plenty, in the passage: "He becomes one-fold, becomes three-
fold, five-fold, seven-fold, and nine-fold truly; then, again, he is said
to be eleven, hundred and ten, thousand and twenty" (Chānd. 7.26.2),
its manifoldness is recorded. Such a manifoldness refer to the body
of the free soul, since manifoldness is not possible on the part of the
soul which is atomic and indivisible. The scriptural text about its
having no body, on the other hand, refers only to the body which is
brought about by works.
¹ G.B. 4.4.10, p. 101, Chāp. 4. ² Ś, R, Bh, Śk, B.

[SŪ. 4. 4. 12.
ADH. 5.] VEDĀNTA-KAUSTUBHA 871
CORRECT CONCLUSION (Sūtra 12)
SŪTRA 12
"THEREFROM, BĀDARĀYAṆA (HOLDS), OF BOTH KINDS, AS IN THE
CASE OF THE TWELVE DAYS' SACRIFICE."
Vedānta-pārijāta-saurabha
The reverend "Bādarāyaṇa" thinks that through mere wish,
the freed soul may or may not have a body, just as the twelve days'
sacrifice is a 'satra' or an 'ahīna', in accordance with the texts :
"Those desiring for wealth should resort to the twelve days' sacrifice"¹,
"The priest is to offer the twelve days' sacrifice for one who desires
for progeny"². So is the case here.
Vedānta-kaustubha
Now the author states his own conclusion
"Therefrom," i.e through mere wish, the soul is "of both
kinds", so the reverend "Bādarāyaṇa" thinks. That is, the freed
soul may or may not have bodies and the rest according to its will.
This being so, none of the texts is contradicted "As in the case of
the twelve days' sacrifice," i.e. just as the twelve days' sacrifice is of
two kinds owing to the difference of wish. In accordance with the
injunction of 'resorting' : "Those who are desirous of prosperity
should resort to the twelve days' sacrifice", it is a 'satra'; while in
accordance with the injunction of offering : "A priest should offer
the twelve days' sacrifice for one who desires progeny", it is an 'ahīna'.
So is the case here.
Or ³, the word "therefrom" is to be understood as "on account
of two texts". There is a text designating the enjoyment of one
who is bodiless, viz. "Having perceived these objects of desire by
mind alone who enjoys in this world of Brahman" (Chānd. 8.12.5);
and there is a text designating the enjoyment of one who has a body,
viz. "He becomes one-fold" (Chānd. 7.26.2) and so on.
¹ R, Bh. ² Op. cit.
³ An alternative explanation of the term "atah".

[sū. 4. 4. 13.
872 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.]
SŪTRA 13
“ IN THE ABSENCE OF A BODY, AS IN THE CASE OF THE INTER-
MEDIATE STAGE (VIZ. DREAM), ON ACCOUNT OF POSSIBILITY ”
Vedānta-pārijāta-saurabha
As “in the absence of a body” created by itself, enjoyment is
possible on the part of the freed soul by means of the body and the
rest created by the Lord during dreams,—so there is no fixed rule
that the body and the rest are to be created by the freed soul itself
Vedānta-kaustubha
As “in the absence of a body”, i.e. in the absence of a body created
by itself, the enjoyment of sportive pleasures is possible on the part
of the freed soul by means of the group of instruments created by the
Lord, so there is no fixed rule that the freed soul creates its body
and the rest through mere wish That is, the freed soul, having true
desires, is able to create the world of fathers and the rest, as well as
its own body and the like, yet it enjoys sportive pleasures by means
of the instruments created by the Highest Person in sport. It has
been demonstrated above ¹ that during the state of dream, the soul
in bondage enjoys chariots and the rest created by the Lord alone.
COMPARISON
Śaṃkara
He interprets the sūtra thus : “ In the absence of a body, (the
freed soul’s objects of desire, such as, fathers and so on are mere
perceptions and not actual objects), as during dreams, on account
of possibility ”. ²
Bhāskara
According to him, the sūtra means that in the absence of a body,
the freed soul enjoys pleasure and so on by the mind, as does the soul
in bondage during its state of dream.

¹ Vide V.K. 3.2.1. ² Sk. B. 4.4.13.

[SŪ. 4. 4. 14.
ADH. 5.] VEDĀNTA-KAUSTUBHA 873
SŪTRA 14
"IN (ITS) PRESENCE, AS DURING THE STATE OF WAKING."
Vedānta-pārijāta-saurabha
As in the presence of the body and the rest created by itself
too, the enjoyment of sportive pleasures is possible on the part of the
freed soul,—so it sometimes creates these through its own wish too,
corresponding to the sport of the Lord.
Vedānta-kaustubha
The words 'on account of possibility' are to be supplied As in
the presence of the body and the rest created by itself, the enjoyment
of sportive pleasures on the part of the freed soul is possible, "as
during the state of waking", so there is also no fixed rule that the
freed soul itself never creates its own body and the rest. Just as a
man in the waking state creates,—so far as it lies within his power,—
sons, houses, chariots and the like,—included within the sphere of His
creation,—with the help of man, wood, stone and the rest, and enjoys
them,—so the freed soul too having, through the Lord's grace, the
power of realizing its wishes, creates, in accordance with His sport,¹
fathers, relative and the like, as well as its body and the rest, through
its own wish, corresponding to His wish, and enjoys His sportive
pleasures,—this is the sense.
COMPARISON
Śaṃkara and Bhāskara
They interpret the sūtra thus: When there is a body, the objects
desired by the freed soul have real existence.²
1 Cf. the Sū. "Loka-vat tuhta-kaivalyam" All objects are created by the
Lord in sport. So the objects created by a freed soul conform to such sportive
creative designs of the Lord.
2 Ś.B. 4.4.14, p. 974; Bh. B 4.4.14, p 246

[SŪ. 4. 4. 15.
874 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.]
SŪTRA 15
"THE ENTERING (INTO MANY BODIES IS) AS IN THE CASE OF A
LAMP, FOR (SCRIPTURE) SHOWS THUS."
Vedānta-pārijāta-saurabha
The soul’s "entering" into many bodies takes place through its
attribute of knowledge, as of the lamp through its ray,—"for" the
scriptural text: "It is capable of infinity" (Śvet. 5.9 ¹) "shows thus".
Vedānta-kaustubha
Apprehending the objection, viz. The manifoldness, mentioned
in the text: "He becomes three-fold" (Chānd. 7.26.2) and so on, is
not possible on the part of the freed soul even though it may have a
body, since it is never possible for one and the same soul, which is
atomic by nature, to pervade many bodies,—the author replies:
"The entering" of the freed soul, atomic in size and abiding
within one body, into many bodies,—i.e. its complete entering into
those bodies as their soul with the thought: 'This is my body and that
as well'—is possible through its attribute of knowledge. "As in the
case of a lamp." That is, just as a lamp, though placed in one place,
pervades many places through its attribute, viz. rays, so is the case
here. "For thus" Scripture shows, viz. "The individual soul is to
be known as a hundredth part of the point of a hair, divided a hundred
times, yet it is capable of infinity" (Śvet. 5.9).
Śaṁkara and Bhāskara
They interpret the sūtra a little differently, viz. Just as one lamp
multiplies itself into many lamps—all lighted from the original lamp,
—so the freed soul multiplies itself into many bodies, since it has the
power of realizing its wishes.²
¹ R.
² Ś.B. 4.4.15, p. 975; Bh. B 4.4.15, p. 247.

[sū. 4. 4. 16.
ADH. 5.] VEDĀNTA-KAUSTUBHA 875
SŪTRA 16
"(THE TEXT) REFERS EITHER TO MERGING INTO ONE'S OWN SELF
OR TO ATTAINING, FOR (THIS IS) MANIFESTED."
Vedānta-pārijāta-saurabha
The text : "Embraced by the intelligent self, he does not know
anything that is outside, nor anything inside" (Bṛh. 4.3.21 ¹), how-
ever, does not refer to the freed soul, but "refers either" to deep
sleep or to death. In the texts. "Verily, now he does not know him-
self as : 'I am he', nor indeed the things here" (Chānd. 8.11.1 ²),
"Having arisen from these elements, he perishes into them alone"
(Bṛh. 4.5.13 ³), "Verily, with this celestial eye, the mind, he sees these
desires" (Chānd. 8.12.5), the soul's absence of knowledge during these
two states (viz. deep sleep and death), as well as its omniscience during
the state of release, are "manifested" or clearly declared by Scripture.
Vedānta-kaustubha
To the objection, viz. It cannot be said that the individual soul
can abide in many bodies even by means of its attribute of knowledge,
since in the text : "Embraced by the intelligent self, he knows nothing
that is outside nor anything inside" (Bṛh. 4.3.21), one who has
attained the Highest Self is declared to be devoid of any knowledge
of particular objects,—the author replies :
This text "refers either to merging in one's own self or to attain-
ing", i.e. either to deep sleep or to death. "For (this) is manifested",
i.e. because the soul's absence of all knowledge of particular objects
during deep sleep and death, as well as its omniscience during the
state of release, are "manifested" or clearly declared by Scripture
itself. The text : "Verily, now he does not know himself as : 'I am
he', nor indeed the things here. He has gone to utter annihilation.
I do not see any good in it" (Chānd. 8.11.1), declares that the soul
has no knowledge of particular objects during deep sleep. And the
text : "Having arisen from these elements, he perishes into them alone"
(Bṛh. 4.5.13), declares that it has no knowledge of particular objects
when dead. The word 'perishes' means that its knowledge ceases to be
¹ R, Śk, B. ² R, Śk, B. ³ Ś, Bh, Śk
26

876 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 17.
ADH. 6.]
manifest. Finally, the following texts declare that the soul is omni-
scient during its state of release: “Verily, with this celestial eye, the
mind, he sees desires, and enjoys in this world of Brahman” (Chānd.
8.12.5), “Verily, the seer sees everything, attains everything every-
where” (Chānd. 7.26.2). Hence it is perfectly reasonable to hold
that the freed soul possesses the instruments, such as the body and the
rest, created by the Lord; may have, according to will, a body or
not or many bodies; and is omniscient.
Here ends the section entitled “Absence” (5).
COMPARISON
Śaṁkara
He interprets the word “sampatti” as ‘final release’. His view
is that the lower knowers who meditate on the qualified Brahman do
not attain kaivalya or absolute isolation as the soul gets during deep
sleep and release, but only a particular condition when the knowledge
of difference still persists.¹
Adhikaraṇa 6: The section entitled “Exclusive
of the activities in connection with the Uni-
verse”. (Sūtras 17—22).
SŪTRA 17
“EXCLUSIVE OF THE ACTIVITIES IN CONNECTION WITH THE UNI-
VERSE, ON ACCOUNT OF THE SUBJECT-MATTER, AND ON ACCOUNT
OF NON-PROXIMITY.”
Vedānta-pārijāta-saurabha
The lordship of the freed soul consists in something other than
the activities in connection with the creation and the rest of the
¹ Ś.B. 4.4.16, p. 976.
26B

[SŪ. 4. 4. 17.
ADH. 6.] VEDĀNTA-KAUSTUBHA 877
universe Why? Because in the text: "From whom, verily, these
beings arise" (Tait 3.1 1), the Highest Brahman is referred to as the
subject-matter, and because the individual soul has no place therein.
Vedānta-kaustubha
Now the question is being considered, viz. of what nature is the
lordship of the freed soul, which has thus come to attain the highest
identity
The doubt is, viz Whether the lordship of the freed soul consists
in the activities in connection with universe or is exclusive of it. The
prima facie view is that like the Highest Person, the lordship of the
freed soul too consists in the activities in connection with the creation,
maintenance and so on of the entire universe
With regard to this, we reply: "Exclusive of the activities in
connection with the universe". That is, the lordship of the freed
soul does not consist in the activities in connection with the controlling
of the universe, such as its creation and so on. But the activities
in connection with the creation of the universe belong to the Highest
Brahman alone. Why? "On account of subject-matter," i.e.
because in the texts designating creation snd so on, viz. "From whom,
verily, those beings arise" (Tait 3.1) and so on, He alone is the subject-
matter; "also on account of non-proximity", i.e. because in the texts
designating creation and so on, the freed soul is never mentioned as
the creator and the rest of the universe.
COMPARISON
Śaṁkara
As pointed out above, he refers all these sūtras to the lower
knowers only.
Bhāskara
He too refers this and the following sūtras to those who attain the
effected Brahman only.
1 R, Śk, B.

878 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 18.
ADH. 6.]
SŪTRA 18
“IF IT BE OBJECTED THAT ON ACCOUNT OF DIRECT TEACHING, NO,
(WE REPLY:) NO, ON ACCOUNT OF THAT WHICH ABIDES WITHIN
THE SPHERE OF THOSE ENTRUSTED WITH SPECIAL OFFICES BEING
MENTIONED.”
Vedānta-pārijāta-saurabha
If it be objected: Since by the scriptural text: “He becomes a
self-ruler. He comes to have freedom of movement in all the worlds”
(Chānd. 7.25.2 ¹) the freed soul is proved to have the activities in
connection with the universe, the stated view: “Exclusive of the
activities in connection with the universe” (Br. Sū. 4.4.17) is not
tenable,—
We reply: “no”, since that text simply declares that the objects
of enjoyments inhering in the worlds of Hiraṇyagarbha and the rest
are the objects of the freed soul’s enjoyment.
Vedānta-kaustubha
If it be objected: The view, stated above, that the lordship of the
freed soul is exclusive of the activities in connection with the universe,
is not tenable. Why? “On account of the direct teaching”: “He
becomes a self-ruler. He comes to have freedom of movement in all
the worlds” (Chānd. 7.25.2). The word ‘direct’ means ‘Scriptural’.
By Scripture, i.e. by the Chāndogya and the rest, the lordship of the
freed soul is taught as consisting in the activities in connection with
the universe,—on account of that,—
We reply: “no”. Why? “On account of that which abides
within the spheres of those who are entrusted with special offices
being mentioned,” i.e. because “that which abides within the spheres
of those who are entrusted with special offices”, or the objects of
enjoyment inhering in the worlds of Hiraṇyagarbha and so on too
“are mentioned”, i.e. established, by the Chāndogya-text, to be the
objects of the freed soul’s enjoyment.
1 R.

[SŪ. 4. 4. 19. VEDĀNTA-KAUSTUBHA 879
ADH. 6.]
COMPARISON.
Śaṁkara and Bhāskara
Interpretation different, viz. The soul who has attained the effected
Brahman has not unlimited lordship, since it depends on the Lord
abiding in the disc of the sun and the rest.¹
SŪTRA 19
"AND THAT WHICH IS NOT SUBJECT TO CHANGE, FOR THUS (SCRIP-
TURE) DECLARES (ITS) EXISTENCE."
Vedānta-pārijāta-saurabha
The freed soul intuits Brahman alone, free from the changes of
birth and the rest, an ocean of natural, inconceivable and infinite
attributes, and possessed of super-human power, "for" Scripture
declares the soul's "existence" during salvation ² to be "thus":
"For when, verily, he finds fearlessness as a foundation in that which
is invisible, incorporal, undefined, unsupported, then he has gone to
fearlessness" (Tait. 2.7 ³), "Verily, he is the essence, for on attaining
this essence one becomes blissful" (Tait. 2.7).
Vedānta-kaustubha
It has been said the lordship of the freed soul is exclusive of the
activities in connection with the universe. On the enquiry: In what,
then, does it consist?—the author now shows that the lordship of
the freed soul consists in a direct intuition of the Highest Brahman,
possessed of super-human power, and thereby rejects the view—sug-
gested by the statement made above that the objects of enjoyment,
inhering in the spheres of those who are entrusted with special offices,
are the freed soul's objects of enjoyment,—viz. that the freed soul is
just like the soul in bondage.
¹ Ś.B. 4.4.18, pp. 977-978; Bh. B. 4.4.8, p. 248.
² C.S.S. reads "mukta-sthiti", (p. 91), also Brindāban ed. (p 1354).
³ R.

880 VEDĀNTA-KAUSTUBHA [SŪ. 4. 4. 19.
ADH. 6.]
The freed soul intuits the Highest Brahman alone, “not subject
to change”, i e untouched by any change like birth and so on, free
by nature from all faults, the one ocean of all auspicious qualities,
and possessed of super-human powers. The word “and” implies
emphasis. Scripture declares “the existence” of the freed soul to
be “thus”: “For when, verily, he finds fearlessness as a foundation
in that which is invisible, incorporal, undefined, unsupported, then he
has gone to fearlessness” (Tait 2 7), “Verily, he is the essence, for on
attaining this essence, one becomes blissful” (Tait 2.7), ‘ “Whereby
the unheard becomes heard, the unthought thought, the unknown
known” ’ (Chānd. 6 1.3). The sense is this Even when the soul in
bondage happens to go to the world of Hiraṇyagarbha, it does not
find freedom from fear, in accordance with the declaration by the
Lord: ‘ “The worlds up to the world of Brahmā do return, O Arjuna!’ ”
(Gītā 8.16). But the freed soul, on attaining the Lord, possessed of
supreme power, enjoys the pleasures belonging to the worlds of Hiraṇya-
garbha and others too, which are included within Him as His particular
power. This is declared by the scriptural text: “He comes to have
freedom of movement in all the worlds” (Chānd. 7.25.2). All the
worlds, which are powers of the Highest Brahman, abide in Him.
This is declared by the scriptural text: “That alone is the bright,
that is Brahman, that alone is said to be immortal. In him all worlds
rest. Nothing surpasses him” (Kaṭha 5.8; 6.1). It cannot be said
that the individual soul being other than the Highest must be subject
to some fear, in accordance with the declaration “Fear arises from a
second” (Bṛh. 1.4.2),—because the freed soul is not a second something,
distinct from the Lord, as a deer is from a tiger; and because it has
been established many times before ¹ that the individual soul, because
of having Brahman as its essence, is non-different from Him.
COMPARISON
Śaṁkara and Bhāskara
“(The Highest Brahman) does not abide in effects (like the sun
and the rest), for (Scripture) declares (His) existence (to be) thus.”
That is, it has been said in the previous sūtra that those who attain
the effected Brahman are subject to the Lord abiding within the sun
¹ Vide, e g., V P.S. 1.1.1, 1.1.7, 1.2.21, 1.4.9, 1.4.20, etc. etc.

[SŪ. 4. 4. 20.
ADH. 6.] VEDĀNTA-KAUSTUBHA 881
and the rest. But here it is shown that the Highest Brahman, who
is non-qualified, does not abide in sun and the rest, but only the
qualified Brahman does.¹
SŪTRA 20
“AND THUS PERCEPTION AND INFERENCE SHOW.”
Vedānta-pārijāta-saurabha
Brahman alone is capable of the activities in connection with the
creation and the rest of the entire universe The following scriptural
Smṛti passages “show” the lordship of the freed soul to be exclusive
of the activities in connection with the universe: “He is the cause,
the lord of the lord of causes ²” (Śvet. 6 9 ³), “The controller of all,
the ruler of all” (Bṛh. 4 4 22 ⁴), ‘“With me as the ruler, prakṛti brings
forth the movable and the immovable”’ (Gītā 9.10 ⁵).
Vedānta-kaustubha
“Perception” means Scripture, “inference” Smṛti. These two,
Scripture and Smṛti, “show” that Brahman alone, not subject to
any change, is capable of the activities in connection with the universe.
The scriptural texts are to the effect: “The lord of matter and souls,
the controller of attributes” (Śvet. 6.16), “Supreme is His power,
declared to be manifold” (Śvet. 6.8), ‘“The existent alone, my dear,
was this in the beginning, one only, without a second”’ (Chānd.
6.2.1), “He is the Lord of all, he is the ruler of beings, he is the protector
of beings, he is the bridge for keeping these worlds apart” (Bṛh. 4.4.22),
‘“Verily, at the command of the Imperishable, (Gārgī), the sun and
the moon stand held apart”’ (Bṛh. 3.8.9), “Through fear the wind
¹ Ś.B. 4.4.19, p. 978; Bh. B. 4.4.19, p. 248. The difference between Śaṃ-
kara and Bhāskara with regard to these two aspects of the Lord—non-qualified
and qualified—is that while Śaṃkara takes the former alone to be true, the latter
false, Bhāskara takes the former to be real and eternal, the latter, real and
non-eternal.
² Correct reading. “Karnādhipādhipa”—the lord of the lord of sense-organs
(or the individual soul). Vide Śvet. 6.9, p. 70
³ Not quoted by others. ⁴ Op. cit. ⁵ R.

[SŪ. 4. 4. 21.
882 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6.]
blows, through fear the sun arises, through fear fire, the moon and
death as the fifth speed on” (Tait. 2.8), “He is the cause, the Lord
of the lord of causes” (Śvet 6 9), “In whom all the worlds rest None,
surpasses him” (Kaṭha 5 8; 6 1), “Kṛṣṇa, the one, the controller,
moving everywhere, is to be worshipped:” (G P.T.1) The Smṛti
passages are to the effect ‘“With me as the ruler, prakṛti brings forth
the movable and the immovable”’ (Gītā 9.10), ‘“Pervading the entire
universe with a part of mine, I abide”’ (Gītā 10.42), ‘“I am the source
of all, everything originates from me”’ (Gītā 10 8), ‘“On me all this
is strung, like gems on a piece of thread”’ (Gītā 7 7), ‘“There is
nothing else higher than me, O Dhanañjaya”’ (Gītā 7.17)
The freed soul, however, though similar to the Highest Brahman,
yet cannot possibly be the lord of all the sentient and the non-sentient,
their controller, their supporter, all-pervasive and so on; and hence
its lordship is exclusive of the activities in connection with the
universe.
SŪTRA 21
“AND ON ACCOUNT OF THE INDICATION OF EQUALITY IN POINT
OF ENJOYMENT ONLY.”
Vedānta-pārijāta-saurabha
“And on account of the indication of equality in point of enjoy-
ment only,” viz. ‘“He enjoys all pleasures together with Brahman,
the all-knowing” (Tait. 2 12), the lordship of the freed soul is exclusive
of the activities with regard to the universe.
Vedānta-kaustubha
“And on account of the indication” to the effect that the freed
soul has similarity with the Lord in point of enjoyment only, viz.:
“He enjoys all desires together with Brahman, the all-knowing”
(Tait. 2.1), it is known that the lordship of the freed soul is exclusive
of the activities in connection with the universe.
1 P. 195. 2 R, Bh, Śk, B.

[SŪ. 4. 4. 22.
ADH. 6.] VEDĀNTA-KAUSTUBHA 883
SŪTRA 22
"NON-RETURN, ON ACCOUNT OF TEXT"
Vedānta-pārijāta-saurabha
There is no return for the soul which has attained the form of the
highest light and has become free from transmigratory existence.
Why? "On account of the texts": "Those who proceed by this
do not return to this human whirlpool, return not" (Chānd. 4.15.6 ¹),
' "But on attaining me, O son of Kuntī, there is no re-birth" ' (Gītā
8 16 ²).
Here ends the fourth quarter of the fourth chapter in the Vedānta-
pārijāta-saurabha, an interpretation of the Śārīraka-
mīmāṁsā texts by the reverend Nimbārka.
Vedānta-kaustubha
By demonstrating that the freed soul has similarity with the
Lord in point of enjoyment alone, it has been shown there is no simi-
larity of nature between the two. It is to be known that the freed
soul, different from Brahman, has no return, "on account of texts",
i e. in accordance with following scriptural and Smṛti texts: "Those
who proceed by this, do not return to this human whirlpool, return
not" (Chānd 4 15.6), "They attain the world of Brahman, and do not
return" (Chānd. 4.15.1), "This is immortal, fearless, this is the highest
abode From this, one does not return" (Praśna 1.10), ' "On attaining
me, the great-souled ones who have attained supreme perfection, are
not subject to re-birth, the abode of miseries and non-eternal" '
(Gītā 8.15), ' "But on attaining me, O son of Kuntī, there is no re-
birth" ' (Gītā 8 16), ' "Resorting to this knowledge, they have come to
attain similarity with me They are not born at the time of creation,
nor suffer at the time of dissolution" ' (Gītā 14.2) and so on. The
repetition of the aphorism indicates the completion of the treatise.
¹ Ś, Bh, B. ² R, B.

[SŪ. 4. 4. 22.
884 VEDĀNTA-KAUSTUBHA ADH. 6.]
It is established that the lordship of the freed soul consists in a direct
intuition of the Highest Brahman, the Highest Self, the soul of all.
Here ends the section entitled “Exclusive of the activities
in connection with the universe (6).
I bow down to the author of the aphorisms and to him who
explained them, through whose grace the Vedānta-kaustubha has been
churned out of the ocean of Scripture for the well-being of knowers.
Here ends the fourth quarter of the fourth chapter in the holy
Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṁsā texts
and composed by the reverend teacher Śrīnivāsa, dwelling under the
lotus-feet of the venerable Nimbārka, the founder and teacher of the
sect of the holy Sanatkumāra
This fourth chapter entitled “The fruit” is completed.
Résumé
According to Nimbārka and others, the fourth quarter of the
fourth chapter contains 22 sūtras The number of adhikaranas is
6 according to Nimbārka and Rāmānuja, 7 according to Śaṁkara
and Bhāskara, 8 according to Śrīkaṇṭha and 10 according to Baladeva.
THE END

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