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

[sū. 1. 1. 23.
72 VEDĀNTA-KAUSTUBHA ADH. 8]
and so on, in the passage ‘From the “ether”, the “air”’ (Tait. 2.1),
the elemental ether (is meant here)—
We reply: In this text “the ether”, i.e. the object meant by the
term ‘ether’, is the Highest Self alone. Why? “On account of his
characteristic marks,” i.e. “his”, or the Highest Self’s, “characteristic
marks”, viz. being the creator of all beings, being superior, being
the supreme refuge, and so on,—on account of that,¹ i.e. on account
of the peculiar qualities of the Highest Self. It cannot be said, also,
that in accordance with the rule ‘When there is a collocation of
scriptural statement, mark, text, topic, place and name, each following
one is weaker (than each preceding one), on account of its remote-
ness from the meaning’ (Pū. Mī. Sū. 3.3.14 ²), the scriptural state-
ment is of a greater force than the mark,—for in accordance with the
rule: ‘The strength and weakness of those which are spoilt by meaning-
lessness are in the opposite proportion’, the scriptural statement:
‘the ether’, is set aside by the mark mentioned in the text: ‘All
these beings, verily, arise from the ether alone’ (Chānd. 1.9.1).
If the word “ether” were to refer to the elemental ether, then no sense
would follow, for such a mark (viz. being the creator of all) is not
possible on the part of the elemental ether, on the contrary, the
elemental ether is declared by Scripture to be created by the Highest
Self, in the passage ‘From this soul, verily, the ether arose’ (Tait. 2.1).
Further, on the ground of the etymological interpretation too
(of the word ‘ether’ or ākāśa), viz. ‘The ether is that which shines
everywhere’, ³ as well as on the ground of its conventional meaning,
given in the passages: ‘If there were not this bliss in the ether’
(Tait. 2.7), ‘The ether, verily, is the revealer of names and forms’
(Chānd. 8.14.1) and so on, it is established that by the term “ether”,
the Supreme Self alone is denoted.
Here ends the section entitled ‘The ether’ (8).
¹ This explains the compound ‘tal-liṅgāt’.
² P. 284, vol. 1. Vide Śabara-bhāṣya.
³ Ā samantāt kāśata ity ākāśaḥ.

{sū. 1. 1. 24.
ADH. 9 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 73
Adhikarana 9: The section entitled 'The vital-
breath'. (Sūtra 24)
SŪTRA 24
"FOR THIS VERY REASON (BRAHMAN IS DENOTED BY THE WORD)
VITAL-BREATH."
Vedānta-pārijāta-saurabha
In the text also 'All these beings, verily, enter into the vital-
breath alone, arise from the vital-breath' (Chānd. 1.11.5 ¹), the
vital-breath is none but the Highest Self, on account of the character-
istic marks of Brahman, viz. entering into and coming out of Him
Vedānta-kaustubha
In this manner, it has been pointed out that the text referring
to the ether denotes Brahman, and not the elemental ether Now,
by declaring that the text about the udgītha,² viz. 'O Prastotr !' ³
(Chānd 1.10 9; 1.11.4) and so on, also refers to Brahman, the author
extends here the same principle regarding the ether.
In the Chāndogya we find the following concerning the udgītha ⁴
under the dialogue between Cākrāyaṇa and the Prastotṛ. '"O Pras-
totṛ ! if you shall sing the prastāva ⁵ without knowing the Deity
who is connected with the prastāva, then your head will fall
off "' (Chānd. 1.10 9; 1.11.4), '"Which is that Deity?" "The vital-
breath," said he, "All these beings, verily, enter into the vital-breath
alone, arise from the vital-breath This is the Deity connected with
the prastāva "' (Chānd. 1.11.4–5). Here a doubt arises, viz. As
the entire world is found to exist as dependent on the vital-breath,
and as it is so well-known in the world, so by the term 'vital-breath'
a modification of the air too may be meant; and as in the text: '"For
the mind, my dear, has the vital-breath as its fastening"' (Chānd.
6 8.2) and so on, the term 'vital-breath' is applied to Brahman, so
Brahman may also be meant What is reasonable here? If it be
suggested: Since everything is found to be dependent on the vital-

1 Ś, R, Bh, ŚK, B.
2 The word 'udgītha' is not included under the quotation.
3 A Prastotṛ is an assistant of the Udgātṛ, and sings the prastāva or the
introductory eulogy or the prelude of a sāman. M.W., p. 699.
4 The word 'udgītha' is not included under the quotation.
5 The prastāva is the introductory eulogy or the prelude of a sāman. See
footnote 3 above

[SŪ. 1. 1. 25.
74 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 10.]
breath, since popularly the term 'vital-breath' is well-known to be a
modification of the air, and since in the text: 'When, verily, a person
sleeps, his speech goes to the vital-breath, his eye to the vital-breath,
his ear to the vital-breath. When he wakes up, from the vital-breath
alone they arise again' (Śat Br. 10 3.3.6 ¹), the entrance into a
modification of the air and so on are mentioned, the chief vital-breath
alone, which is a modification of the air and has five modes, is under-
stood here by the term 'vital-breath',—
We reply. "For this very reason", i.e. on account of the very
characteristic marks of the Supreme Lord, viz. the entering into and
coming out (of Him) of all the great elements, it is reasonable to hold
that the object denoted by the term "vital-breath" is the Supreme Lord,
the Highest Person alone. The characteristic marks of the Supreme
Lord, viz. the entering into and the rising from Him of all the great
elements, as mentioned in the text: 'All the elements enter into, i.e.
merge into, and arise from, i.e. come out towards, Him', are not
possible in the case of a modification of the air. In the text: 'When,
verily, a person sleeps' (Śat. Br. 10.3.3.6), there is no mention of the
entering and so on of the great elements, but simply of the entering
and the rest of the sense-organs. Hence, on account of the marks
of the Supreme Lord, as well as on the ground of the etymological
interpretation (of the term 'vital-breath' or prāṇa), viz. 'In whom the
entire world breathes excellently, i.e. finds a basis', it is established
that the Highest Self alone is denoted by the term 'vital-breath'.
Here ends the section entitled "The vital-breath" (9)
Adhikarana 10: The section entitled 'The light'
(Sūtras 25-28)
SŪTRA 25
"(BRAHMAN IS DENOTED BY THE WORD) LIGHT, ON ACCOUNT OF
THE MENTION OF FEET."
Vedānta-pārijāta-saurabha
"The light", mentioned in the passage: 'The light (higher) than
the heaven' (Chānd. 3.13.7 ²) is Brahman alone, "on account of the
1 P. 778, lines 9-11. Cf. a similar passage in Chānd. 4.3.3
2 Ś, R, Bh, ŚK, B.

[sū. 1. 1. 25.
ADH. 10.] VEDĀNTA-KAUSTUBHA 75
mention of feet", in the passage. '"One foot of him are all the ele-
ments"' (Chānd. 3.12.6 ¹).
Vedānta-kaustubha
In this manner, it has been pointed out that the term 'ether',
as well as the term 'vital-breath' refer to Brahman, all-pervading,
untouched by any fault and the cause of all life. Now, the author is
showing that the term 'light' also refers to Brahman.
In the Chāndogya, it is recorded: 'Now, the light which shines
higher than this heaven, on the backs of all, on the backs of everything,
in the highest worlds than which there are no higher,—that, verily,
is the same light which is within this person' (Chānd. 3.13.7)
Here, a doubt arises, viz whether the term 'light' denotes the well-
known light of the sun and so on, or the Highest Self. What is reason-
able here? The prima facie view is as follows. It denotes the light of
the sun and the rest. Why? Because that is well-known to be a
remover of darkness, because Scripture mentions a limit in the passage :
'The light which shines higher than this heaven' (Chānd. 3.13.7),
because no limit is possible on the part of Brahman, because Scripture
speaks of a minor fruit in the passage: 'He who knows this becomes
agreeable to the eyes, and renowned' (Chānd. 3.13.8), and, finally,
because from the passage: 'That, verily, is the same light, which is
within this person' (Chānd. 3.13.7), its identity with the fire within
the belly is known.
On this suggestion, we reply: Here the object denoted by the
term "light" is the Supreme Brahman alone, possessed of unsurpassed
splendour. Why? "On account of the mention of feet" Thus,
in the text, which precedes the text about the 'light', viz. 'So much
is His greatness, and the Person is higher than this One foot of him
are all beings, three feet of him, the immortal in the heaven' (Ṛg-V.
10.10.3, Chānd. 3.12.6), Brahman is mentioned as having four feet.
Thus, all beings constitute His one foot Having all beings as one
foot is possible on the part of the Supreme Brahman alone, and never
on the part of any one else. Nor is any contradiction involved in the
declaration of His having the heaven as His limit, because, as the word
'higher' in the passage: 'What is higher than this' (Chānd. 3 13 7)
denotes superiority, it is not meant to denote non-comprehensiveness,

1 Ś, R, ŚK, B

[SŪ. 1. 1. 26.
76 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 10.]
and because from the passage ‘That the gods worship as the
Light of lights, as Life’ (Bṛh. 4.4.16) the term ‘light’ is known
to be referring to Brahman. Nor is any contradiction involved in the
declaration of a minor fruit, because Brahman is the giver of fruits
in accordance with the fitness of persons. As it is declared in the
‘Mystery of Fire’ ¹ of the Vājasaneyins ‘As one worships him, so
he becomes’ (Śat. Br. 10 5 2 10 ²), and by the Lord Himself, in
the passage — “‘Whosoever, in whatever way, resorts to me, him, in
that same way, do I favour’” (Gītā 4.11). And, the purpose of the
meditation on the identity (of the Lord) with the fire within the belly
is to be known from the text: “‘I, having become the Vaiśvānara ³,
abide within the bodies of living beings, and united with the prāṇa
and the apāna,⁴ I digest the four kinds of food’” (Gītā 15.14).
SŪTRA 26
“IF IT BE OBJECTED THAT ON ACCOUNT OF THE MENTION OF THE
METRE, (BRAHMAN IS) NOT (DENOTED), (THEN, WE REPLY:) NO,
ON ACCOUNT OF THE DECLARATION OF THE APPLICATION OF THE
MIND (TO BRAHMAN) THUS, FOR THUS IT IS SEEN (IN OTHER PAS-
SAGES TOO).”
Vedānta-pārijāta-saurabha
If it be objected that “on account of the mention” of the metre
called ‘Gāyatrī’ in the preceding text, the text referring to the feet
may refer to that and not to Brahman,—(we reply:) “No, on
account of the declaration of the application of the mind” to the Lord,
who is denoted by the term ‘Gāyatrī’ owing to the connection of the
latter with certain qualities.⁵ Compare the word ‘virāj’ which
illustrates a parallel case.⁶

¹ Agni-rahasya is the title of the tenth book of the Śatapatha-brāhmaṇa.
² P. 725, line 13 Cf. a very similar passage in Mudg. 3, p. 384, lines 8-9.
³ That is, the fire of digestion.
⁴ The prāṇa is one of the five modes of the chief vital-breath, and apāna
is another. The first goes upwards the nose, the second goes downwards through
the anus. Vide V.R.M.
⁵ That is, the Gāyatrī is said to possess certain qualities, which can belong
to the Lord alone. Hence, the Lord is really denoted by the term ‘Gāyatrī’.
See V.K. below.
⁶ We find that in other passages, too, a word, primarily denoting a metre,
may stand for something else, e g. the word ‘virāj’ primarily denotes a kind of

[sū. 1. 1. 26
ADH 10.] VEDĀNTA-KAUSTUBHA 77
Vedānta-kaustubha
If it be objected: As the Gāyatrī metre is referred to in the preced-
ing passage viz.. 'The Gāyatrī, verily, is all this' (Chānd. 3.12.1),
the designation of beings as the foot, viz. 'One foot of him are all
beings' (Chānd 3.12 6), may refer to this very metre. It is not
reasonable to hold that this text establishes Brahman,—
(We reply.) "No." Why? "On account of the declaration of
the application of the mind thus," i.e. on account of the mention of
the fixing of the mind "thus" to Brahman who is denoted by the term
'Gāyatrī', since the latter is predicted to be the soul of all, in the
passage 'The Gāyatrī, verily, is all this' (Chānd. 3 12.1) Here,
the term 'Gāyatrī' denotes Brahman who inheres in the metre, it
being impossible for a metre, which is a mere collection of letters, to
be the soul of all. "For thus it is seen," i.e. in very same manner, a
parallel case is mentioned in the Aitarīya-upaniṣad, in the passage:—
"The Bahvrcas consider Him in the great-hymn, the Adhvaryus in
the sacrificial fire, the Chandogas in the Mahā-vrata ceremony" ¹
(Ait. Ār. 3.2 3, 12). The sense is that those who are conversant with
the Rg-veda, those who are conversant with the Sāma-veda, and those
metre, yet it denotes the 'kṛta' or the group of ten substances in Chānd. 4 3 8.
Similarly, though the word 'Gāyatrī' denotes a kind of metre, yet it may denote
Brahman too. See V K below.
C S.S. ed. reads: 'Kṛta-para',—meaning comes to the same, viz. the word
'vyāg' stands for the 'kṛta'.
¹ A Bahvrca is one conversant with the Ṛg-veda, a priest of it, or the Hotṛ
priest who represents it in the sacrificial ceremonies. M.W., p. 726.
An Adhvaryu is a priest of a particular class, as distinguished from the
Hotṛ, the Udgātṛ and the Brāhmaṇa classes. He has to measure the ground,
build the altar and so on, and while engaged in these duties, he has to repeat
the hymns of the Yajurveda. Vide op. cit., p. 24
A Chandoga is a chanter of the Sāma-veda, an Udgātṛ priest. Vide op. cit.,
p. 405.
The Mahat-uktha (great hymn) or the Bṛhat-uktha forms a series of verses,
in three sections, each containing eighty Tṛcas or triple verses, recited at the
end of the Agni-cayana. An Uktha is a verse which is recited, as distinguished
from the Sāman verse which is sung, and the Yajus or sacred formula which is
muttered. It forms a subdivision of the Śastras. Vide op. cit., p. 172. See
footnote 1, p. 78.
Mahā-vrata is the name of a great religious observance. It is also the name
of a Sāman or Stotra, appointed to be sung on the last day but one of the Gavām-
ayana. Vide M.W., p. 800.

78 VEDĀNTA-KAUSTUBHA [SŪ. 1. 1. 26
ADH. 10.]
who are conversant with the Yajur-veda consider, respectively in
the chief Śāstra ¹, sacrificial fire, and the Mahā-vrata, Brahman who
inheres in them severally, like this, Brahman inheres in the (Gāyatrī)
metre.
Or, (an alternative explanation of the sūtra,) just as the Gāyatrī
is a class of metre which consists of four feet, each consisting of six
syllables ², so Brahman, too, has four feet in accordance with the
text: 'One foot of him are all beings, three feet, the immortal in the
heaven' (Chānd. 3.12.6). Accordingly, on account of the mention
of the fixing of the mind to Brahman who is metaphorically denoted
by the word 'Gāyatrī' in virtue of the fact that both possess the
quality of having four feet, the Gāyatrī is not recognized here, but
Brahman alone. “For thus it is seen,” i.e. in the very same manner,
a term denoting a metre is found applied,—in a literal (as opposed
to a metaphorical) sense,³—even to a different object in virtue of the
fact that both possess a common quality. Thus, beginning: 'These
five and the other five make ten, and that is the kṛta' ⁴ (Chānd.
4.3.8), the text goes on to say: 'That is the Virāj, the eater of food'
(Chānd. 4.3.8). Here under the saṁvargavidyā ⁵, the term 'Virāj',
¹ A Śāstra is a verse recited by the Hotṛ and his assistants. Vide M.W.,
p. 1044.
² Vide the verse: 'Indraś śacī-patiḥ / Balena pīḍitaḥ / duscyavano vrṣā / samitsu
sāsahiḥ' / Śrī. B. 1.1.26, p. 216, Part 1.
³ See end of footnote 5 below
⁴ Kṛta is the name of the die marked with four points
⁵ The Saṁvarga-vidyā or the knowledge concerning the snatcher-unto-
itself, taught by Raikva to Jānaśruti Vide Chānd. 4.3. The wind is the
snatcher-unto-itself among the gods, the vital-breath is the snatcher-unto-
itself among the sense-organs The wind absorbs fire, the sun, the moon and
water. The vital-breath absorbs speech, the eye, the ear and the mind And,
the wind, together with its four kinds of food, viz fire, the sun, the moon and
water—these five, and the vital-breath, together with its four kinds of food,
viz. speech, the eye, the ear and the mind—these five, make ten or the 'kṛta',
which is called the 'Virāj'. Here, the Kṛta has actually ten constituent parts,
just as the Virāj metre has actually ten syllables. Hence these two are said
to resemble each other in a literal sense, and not in a figurative one, as opposed
to the case of Brahman and Gāyatrī, since when it is said that Brahman has
four feet, it is not meant that He has actually four feet, but only metaphorically,
while Gāyatrī has actually four feet or parts. Hence, here the term 'gauṇa'
has been used in connection with the latter case, and the term 'śākya' in con-
nection with the former. Vide V.K. above.

[sū. 1. 1 27.
ADH. 10.] VEDĀNTA-PĀRIJĀTA-SAURABHA 79
which is a class of metre of ten syllables, is found applied to a collection
of ten objects or the kṛta.
COMPARISON
Śaṁkara
This is sūtra 25 in his commentary. Reading same. He gives
two alternative explanations of the sūtra Under the first, he points
out that the passage ‘The Gāyatrī, verily, is all this’ (Chānd. 3.12 1)
intimates that by means of the metre Gāyatrī, the mind is to be directed
to Brahman who is connected with the Gāyatrī as its cause, just as
devout meditation on Brahman under the form of certain effects of
Brahman is mentioned in other passages, viz. Aitereya-āraṇyaka.
(See Śrīnivāsa above.) Under the second, he points out that according
to some, the term Gāyatrī directly denotes Brahman, since both
possess four feet, and quotes a Chāndogya passage as an example.
(See Śrīnivāsa above )¹
Rāmānuja
Reading slightly different—viz. ‘nigmāt’ in place of ‘nigadāt’.
Interpretation same ²
Baladeva
This is sūtra 25 in his commentary too. Reading and interpre-
tation same, only the interpretation of the phrase ‘Tathā hi darśanam’
different. He does not take it as referring to one specific parallel
instance as Nimbārka does but understands ‘darśanam’ in the
sense of ‘consistency’, and the phrase means, according to him, ‘for
by such an explanation alone the above passage gives a consistent
meaning ’.³
SŪTRA 27
“AND BECAUSE THE DESIGNATION OF THE BEINGS AND SO ON AS
THE FEET IS APPROPRIATE (ONLY IF BRAHMAN BE DENOTED BY THE
TERM “GĀYATRĪ”), THIS IS SO.”
Vedānta-pārijāta-saurabha
We hold that the Gāyatrī is Brahman not only ‘on account of
the declaration of the application of the mind thus’ (last part of Br.
¹ S B 1 1.25. ² Śrī. B. 1.1.26, p. 215, vol. 1.
³ G.B. 1.1.25, pp 91-92, Chap. 1.

[SŪ. 1. 1. 28.
80 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 10.]
Sū. 1.1.26), but "this is so also because" (the four feet, viz.) beings,
earth, body and heart,¹ are "appropriate" on the part of Brahman,
the Lord (alone)
Vedānta-kaustubha
For this reason "also", in the text 'The Gāyatrī, verily, is all
this' (Chānd. 3 12.1), the object denoted by the term 'Gāyatrī' is
Brahman. For what reason? "Because the designation of beings
and so on as the feet is appropriate", i e. also because the designation,
viz. that the Gāyatrī has four feet,—called beings, earth, body and
heart,—is appropriate on the part of Brahman alone, and not on the
part of the Gāyatrī metre which is but a collection of letters
SŪTRA 28
"IF IT BE OBJECTED THAT ON ACCOUNT OF THE DIFFERENCE OF
TEACHING, (BRAHMAN IS) NOT (RECOGNIZED), (WE REPLY:) NO,
ON ACCOUNT OF THERE BEING NO CONTRADICTION EVEN IN BOTH
CASES."
Vedānta-pārijāta-saurabha
If it be objected that first the heaven is referred to as a 'locus', and
then again, as a 'limit', and there being such "a difference of teaching",
Brahman is "not" recognized,—
(We reply·) "no". Why? "Because there is no contradiction,"
in both the cases, with regard to the oneness of Brahman (i.e in
point of proving the very same Brahman).
Vedānta-kaustubha
If it be objected:—The heaven is referred to as a 'locus', by the
locative case-ending, in the previous case, viz. : 'The three feet of him
are the immortal in the heaven (divi)' (Chānd. 3 12 6), but as a
'limit', by the ablative case-ending, in the text 'Now, the light that
shines higher than the heaven (divaḥ)' (Chānd. 3 13.7). Thus,
"on account of the difference of teaching", resulting from the difference
of the case-endings, Brahman is not recognized in the text concerning
the light (viz. Chānd. 3.13.7)—
¹ Vide Chānd. 3 12.1–4.

[Sū. 1. 1. 29.
ADH. 11.] VEDĀNTA-PĀRIJĀTA-SAURABHA 81
(We reply.) Such an objection cannot be raised. Why? "In
both the cases", i.e. in the case of the locative as well as in the case
of the ablative, the oneness of the root-meaning, which is the main
thing, is not set aside by the meaning of the case-endings, which is
subsidiary only; just as the expressions: 'A hawk on the top of the
tree', 'A hawk above the tree' (mean the same thing). Hence, it is
established that the object denoted by the term "light" is the Supreme
Brahman alone, possessed of unsurpassed splendour.
Here ends the section entitled 'The light' (10)
Adhikarana 11. The section entitled 'Indra and
the vital-breath' (Sūtras 29-32)
SŪTRA 29
"(BRAHMAN IS DENOTED BY THE WORD) VITAL-BREATH, ON
ACCOUNT OF INTELLIGIBILITY IN THAT WAY"
Vedānta-pārijāta-saurabha
In the text: 'I am the vital-breath' (Kauṣ. 3.2¹) and so on,
the object denoted by the term 'vital-breath' and the rest, is the
Highest Self, because the qualities of highest auspiciousness, endless-
ness and so on are intelligible only if the Highest Self be understood.
Vedānta-kaustubha
Now, by showing, in the following four aphorisms, that the
Kauṣītaki-texts all refer to Brahman, the author refutes the view that
words like 'vital-breath', 'Indra' and so on mean the individual soul.
In the Kauṣītaki-brāhmaṇa-upaniṣad, the Pratardana-vidyā is
recorded, beginning: 'Pratardana, verily, the son of Divodāsa, arrived
by fighting and valour at the beloved abode of Indra' (Kauṣ. 3.1).
It is said here: Being told by Indra: '"I will give you a boon"' (Kauṣ.
3 1), Pratardana said: '"Do you yourself choose (a boon) for me,²
what you consider to be the most beneficial for mankind"' (Kauṣ.
¹ Ś, R, Bh, ŚK, B.
² The word 'varam' is not included in the original text.
6

[SŪ. 1. 1. 29.
82 VEDĀNTA-KAUSTUBHA ADH. 11.]
3.1), i.e. having considered the boon 'yourself', 'choose', i e. give that
'to me' Thus told by Pratardana, Indra said " 'I am the vital-
breath, the intelligent Self Worship me, as life, as immortality' "
(Kauṣ 3.2); and again, later on. ' "The vital-breath, verily, is the in-
telligent self that taking hold of this body, makes it stand up' "
(Kauṣ. 3 3), " 'Let none desire to enquire after speech, but let him
know the speaker' " (Kauṣ. 3 8), and in conclusion also: ' "Now,
this vital-breath itself, forsooth, is the intelligent self, bliss, ageless
and immortal' " (Kauṣ. 3.8). Here, the doubt is, viz. whether a
certain individual soul is denoted by the words 'Indra' and 'vital-
breath', or the Highest Self ? What is reasonable here ?
The prima facie view is As the word 'Indra' is well-known to
be denoting an individual soul entrusted with a certain office, and as
there is a text regarding the object denotable by the term 'Indra', viz.
" 'I am the vital-breath' " (Kauṣ. 3.2),—the word 'vital-breath' also
denotes 'Indra'. From the text: " 'Worship me as life, as immor-
tality' " (Kauṣ. 3.2), he alone is known here as the object to be
worshipped.
With regard to this, the correct conclusion is as follows "The
vital-breath", i e the meaning of the word 'vital-breath' and what
is denoted by the words 'Indra' and the rest accompanying it, are the
Highest Self alone. Why? ' "On account of intelligibility in that
way," ' i e. because qualities like 'highest auspiciousness', 'being the
intelligent self', 'bliss', 'agelessness' and the rest are intelligible ' "in
that way" ', i.e. only if the Highest Self be understood. Thus, first,
it is said in the beginning 'The son of Divodāsa went to the beloved
abode of Indra' ¹ (Kauṣ. 3.1), where Indra, conceiving the dependence
of his own self on Brahman for its existence and activity, did not
think: 'I am Indra'; but, being merged in the bliss of Brahman and
conceiving that the sentient and the non-sentient objects have Brahman
as their self, reflected: 'Brahman, alone, is all this, I am Brahman';
and looked upon even those who had committed sins as his own self.
And, the object to be attained by the Self (viz. Indra) and by those
who were equal to the Self (viz. all other beings whom Indra looked
upon as his self) was Brahman alone; the means thereto being simply
the worship of His feet. Indra told to Pratardana, who had arrived
there, i.e. at his so-beloved place: 'Choose a boon'. And, thus
¹ The word 'tāvat' is not included in the quotation.

[sū. 1. 1. 30.
ADH. 11.] VEDĀNTA-PĀRIJĀTA-SAURABHA 83
requested, Pratardana too, wishing for the highest goal of men, said
to him, who was very modest, free from pride, and desirous of inti-
mating the means to the highest goal of men, '"Do you yourself
choose a boon for me"' and so on. Thereupon, the vital-breath was
taught to Pratardana as the object to be worshipped, in the passage:
'"I am the vital-breath"' (Kauṣ. 3 2) and so on. How can the
vital-breath, taught thus as the highest goal of men, be an individual
soul? How can the text: '"Worship me"' (Kauṣ. 3.2) be intelligible
except as designating the worship of the Supreme Brahman? The
individual soul, the witness of the three states ¹, being a part and not
fit to be attained by another individual soul, is not attainable through
the intuition of a knower And (the adjective) 'most beneficial' (in
the text '"What you consider to be the most beneficial for mankind"')
does not apply to anything else except to the attainment of Brahman.
(The qualities like) 'being the intelligent self', 'bliss', 'agelessness',
and 'immortality', mentioned in the passages '"Worship me as life,
as immortality"' ² (Kauṣ. 2.3), 'This alone, verily, is the intelligent
self, bliss, ageless, immortal' (Kauṣ 3 8), fit in only if Brahman
be understood, and not otherwise. Hence, the words 'Indra', 'vital-
breath' and so on were used by the celebrated Indra with a view to
designating Brahman, and not his own self.
SŪTRA 30
"IF IT BE OBJECTED THAT (BRAHMAN IS) NOT (DENOTED), ON
ACCOUNT OF THE SELF OF THE SPEAKER BEING TAUGHT, (WE REPLY:)
BECAUSE THERE IS A MULTITUDE OF REFERENCES TO THE SELF IN
IT"
Vedānta-pārijāta-saurabha
If it be objected: The object denoted by the words 'vital-breath'
and the rest cannot be Brahman. Why? Because in the text:
'"Know me alone"' (Kauṣ 3.1 ³), the very self of the speaker is
taught,—
¹ Viz waking, dream, deep sleep.
² Correct quotation translated. 'tam mām'
³ Ś, R, Bh, ŚK, B.

[SŪ. 1. 1. 30.
84 VEDĀNTA-KAUSTUBHA ADH 11.]
(We reply:) ' "In this"' chapter, there is a multitude of references
to the Highest Self. Hence, the object denoted by the words 'vital-
breath', 'Indra' and the rest is the Highest Self alone.
Vedānta-kaustubha
If it be objected. In the aphorism 'The vital-breath, on account
of intelligibility in that way' (Br. Sū. 1.1.29), it has been said that
the object denoted by the words 'vital-breath', 'Indra' and so on, is
Brahman That is not the case. Why? '"On account of the self
of the speaker being taught,"' i.e. because the very self of the speaker,
viz Indra, who says at first: '"Know me alone"' (Kauṣ. 3.1), and
later on: '"I am the vital-breath, the intelligent self"' (Kauṣ 3 2),—
his very individual character, well-known from the passage '"I killed
the three-headed son of Tvaṣtṛ, I delivered the Arunmukhas, the
ascetics, to the wolves "' (Kauṣ. 3.1),—is taught as the object to be
worshipped. Thus, the introductory text here refers to the individual
soul. This being so, the concluding text too, viz. 'Bliss, ageless,
immortal' (Kauṣ. 3.8), should refer to it,—
We reply: '"Because there is a multitude of references to the self
in it"', i.e. "because", i.e. certainly, "in it", viz in this chapter, there
is "a multitude of references to the self", i.e. numerous references to
that which is above the (individual) self, viz. the Highest Self; that
means, in this chapter there are (mentioned) a great many attributes
of the Highest Self. Hence there cannot be any reference to any
individual soul like Indra here,—this is the resulting meaning. Thus,
the worship of what is the most beneficial, mentioned in the introduc-
tory text: '"What you consider to be the most beneficial for mankind"'
(Kauṣ. 3.1), is nothing but the worship of the Highest Self, because
He alone is the most auspicious Being, as declared by another scriptural
text: 'By knowing Him alone, one surpasses death; there is no other
way to salvation' (Śvet. 6.15) Similarly, making one do good or
evil deeds as declared by the text: 'He alone makes one, whom he
wishes to lead up from these worlds, perform good action. He alone
makes one, whom he wishes to lead downwards from these worlds,
perform evil action' ¹ (Kauṣ. 3.8), is a quality of the Highest Self
alone. Likewise, being the support of all sentient and non-sentient
¹ Correct quotation translated. 'Eṣa hy eva enam . . . . , eṣa u eva
enam asādhu karma kārayati taṃ yam adho ninīṣate'. Vide Kauṣ. 3.8, p. 130

[sū. 1. 1. 31.
ADH. 11.] VEDĀNTA-PĀRIJĀTA-SAURABHA 85
objects,—depicted by the term 'elements of intelligence' in the text
which, beginning thus: 'The vital-breath alone is the intelligent self
that, taking hold of the body, makes it stand up' (Kauṣ. 3. 3), goes
on: 'As of a chariot the rim of the wheel is fixed on the spokes, and
the spokes are fixed on the nave, even so these elements of being are
fixed on the elements of intelligence, and the elements of intelligence
are fixed on the vital-breath' (Kauṣ. 3.8);—as well as bliss and the
rest, mentioned in the text: 'Now, this vital-breath, forsooth, is the
intelligent self, bliss, ageless, immortal' (Kauṣ. 3.8), are qualities of
the Highest Self alone. 'Being the Self' and 'being the object to
be known', mentioned in conclusion in the text: '"Let one know:
'He is my self'"' (Kauṣ. 3.8), are also qualities of the Highest Self.
Hence, a great many attributes of the Highest Self being mentioned
here, the Highest Self alone is denoted by the terms 'Indra', 'vital-
breath' and the rest.
SŪTRA 31
"BUT THE INSTRUCTION (GIVEN BY INDRA ABOUT HIMSELF)
(IS JUSTIFIABLE) THROUGH SCRIPTURAL INSIGHT, AS IN THE CASE
OF VĀMADEVA."
Vedānta-pārijāta-saurabha
Realizing that everything had Brahman for its soul, Indra
properly said "through scriptural insight": '"Know me alone"'
(Kauṣ. 3.1¹)—the scriptural text to this effect is: 'What sorrow,
what delusion is there of him who perceives the unity' (Īśā. 7²)—,
just as Vāmadeva said: '"I was Manu and the sun"' (Bṛh. 1.4.10;
Ṛg. V. 4. 26. 1a³).
Vedānta-kaustubha
To the objection, viz.: Why then did Indra being one, (viz. an
individual soul) taught himself as another (viz. Brahman) in the
passage: '"Worship me"' (Kauṣ. 3.2)?—it is replied here:—
No such objection can be raised. Just as a highly favoured royal
servant says to the subjects, even like the king himself, 'I am your
1 Ś, R, Bh, ŚK, B. 2 Ś, R, Bh, ŚK, B.
3 P. 285, line 8. Not quoted by others.

[SŪ. 1. 1. 31
86 VEDĀNTA-KAUSTUBHA ADH. 11.]
ruler to be worshipped by you', so is the case here. "But through
scriptural insight." That is, in the passages, '"Know me alone"'
(Kauṣ. 3. 1), '"Worship me"' (Kauṣ. 3. 2), and so on, Indra, who is
only an individual soul, taught the Highest Self as his own self, conse-
quent of knowing, "through scriptural insight", i.e. from scriptural
texts, that the Supreme Brahman is the inner controller and the soul
of all. The scriptural texts are the following:—'All this has that for
its self, that is true, that is the self, Brahman'¹ (Chānd. 6. 7. 8,
6. 9. 4; 6.10.3; 6.11.3; 6.12.3, 6.13.3; 6.14.3, 6.15.3; 6.16.3),
'All this, verily, is Brahman, emanating from him, disappearing into
him, breathing in him' (Chānd. 3. 1.4.), '"You have, truly, attained
freedom from fear, O Janaka!"' (Bṛh. 4. 2. 4), 'Who knows himself:
"I am Brahman"'² (Bṛh. 1.4. 10), 'Entered within, the ruler of men,
the soul of all' (Tait. Ār. 3. 11. 2³), 'This is your soul, the inner con-
troller, immortal' (Bṛh. 3. 7.3, etc.) and so on. Compare the case
of Vāmadeva, who intuiting the Highest Self, the Inner Controller of
all, through scriptural insight, spoke of Him alone, when he said:
'Seeing this, the sage Vāmadeva understood: "I was Manu and the
sun"' (Bṛh. 1.4.10), 'I am the wise Kakṣīvān sage' (Ṛg. V. 4.26.1⁴).
Hence the teaching: '"Know me alone"' (Kauṣ. 3.1), etc. is, indeed,
proper.
COMPARISON
Śrīkaṇṭha
He gives two alternative explanations, the last of which tallies
with the explanation given by Nimbārka.⁵
¹ The word 'Brahman' is not included in the original texts.
² Correct quotation: 'ya evam vedāham Brahmāsmī'. Vide Brh. 1.4. 10,
p. 45.
³ P. 181.
⁴ The full quotation in Ṛg.V. is: 'I was Manu and the sun, I am the
wise Kakṣīvān sage'—said by Indra.
⁵ ŚK. 1.1.31 (p. 288, Part 3).

[sū. 1. 1. 32.
ADH. 11.] VEDĀNTA-PĀRIJĀTA-SAURABHA 87
SŪTRA 32
“IF IT BE OBJECTED THAT ON ACCOUNT OF THE CHARACTERISTIC
MARKS OF THE INDIVIDUAL SOUL AND THE CHIEF VITAL-BREATH,
(BRAHMAN IS) NOT (MEANT), (WE REPLY.) NO, ON ACCOUNT OF
THE THREEFOLDNESS OF MEDITATION, ON ACCOUNT OF BEING
REFERRED TO (ELSEWHERE), ON ACCOUNT OF (ITS) SUITABILITY
HERE.”
Vedānta-pārijāta-saurabha
If it be objected. On account of the characteristic marks of the
individual soul, mentioned in the passages:—‘Let none desire to
enquire into speech, but let him desire to know the speaker’ (Kaus.
3 8¹), ‘I slew the three-headed son of Tvaṣṭṛ’ (Kaus 3 1²); as well
as on account of the characteristic marks of the chief vital-breath,
mentioned in the passage—‘The vital-breath alone is the intelligent
self that taking hold of the body makes it stand up’ (Kaus 3 3³),
Brahman is not referred to here,—
(We reply.) No, “because of the threefoldness of the meditation”
on Brahman, in accordance with the different grades of meditating
devotees, viz. (meditation on Brahman) as the Inner Controller of the
group of individual souls, as the Inner Controller of the non-sentient
objects, and as different from them both, “because it is referred to”
(elsewhere); “because it is suitable here” also.
Here ends the first quarter of the first chapter in the Vedānta-
pārijāta-saurabha, an interpretation of the Śārīraka-mīmāṁsā-texts,
and composed by the reverend Nimbārka
Vedānta-kaustubha
If it be objected: Brahman cannot be denoted here by the words
‘vital-breath’ and the rest. Why? “On account of the character-
istic marks of the individual soul and the chief vital-breath.” First,
the characteristic marks of the individual soul are stated in the
passages · ‘Let none desire to enquire after speech, but let him desire to
know the speaker’ (Kaus. 3.8), ‘ “I delivered the Arunmukhas, the
1 Ś, R, Bh, B. 2 R, ŚK, Bh, B. 3 Ś, R, Bh, B.

[SŪ 1. 1 32,
88 VEDĀNTA-KAUSTUBHA ADH. 11.]
ascetics, to the wolves'” (Kaus. 3 1) and so on; and the characteristic
marks of the chief vital-breath are stated in the passage ‘Now, verily,
the vital-breath alone is the intelligent soul that taking hold of this
body makes it stand up’ (Kaus. 3.1). Hence it is not possible that
Brahman is referred to here,—
(We, reply:) “No.” Why ? “On account of the threefoldness
of meditation, on account of being referred (elsewhere), on account
of (its) suitability here.” That is, the designation of Brahman by
such and such terms (viz. Indra and the vital-breath) is for the sake
of teaching the threefoldness of meditation, just as elsewhere three
kinds of meditation on Brahman are referred to. There (viz. in the
Taittirīya-upaniṣad) Brahman is recommended to be meditated on
in His own nature in the passages: ‘Brahman is truth, knowledge and
infinite’ (Tait. 2.1), ‘Brahman is bliss’ (Tait. 3.6); and to be medi-
tated on as the inner soul of the sentient and the non-sentient, as well
as the soul of all in the passages ‘Having created that, he entered into
that very thing. Having entered it, He became real and that, defined
and undefined, based and non-based, knowledge and non-knowledge’
(Tait. 2.6). In the same manner “on account of its suitability”,
i.e. on account of the suitability of such a threefoldness, “here”,
i.e. in the Pratardanavidyā as well, there is no divergence among the
texts, the whole group of texts referring to one and the same Brahman.
This should be understood here: If a text be ascertained from the
introduction and the rest to be referring to Brahman, then if there
be marks of anything else therein, those, too, should be referred to
Brahman, who is the inner controller of that thing, who possesses it
as His power, and who is the object to be meditated on. Hence, it is
established that the object indicated by the words ‘Indra’, ‘vital-
breath’ and the rest is the Highest Self.
Here ends the section entitled ‘Indra and the vital-breath’ (11).
——————
Here ends the first section of the first chapter in the Vedānta-
kaustubha, a commentary on the Śārīraka-mīmāṁsā, and composed
by the reverend teacher Śrīnivāsa, dwelling under the lotus-feet of
the reverend Nimbārka, the founder and teacher of the sect of the
reverend Sanatkumāra.

[SŪ. 1. 1. 32.
ADH 11.] VEDĀNTA-KAUSTUBHA 89
COMPARISON
Śaṃkara
This is sūtra 31 in his commentary. Reading same. He gives
two alternative explanations of the second part of the sūtra, viz. the
reply to the objection, thus.—
(1) ‘If it be objected . . . , (then, we reply:)—On
account of the threefoldness of meditation, (i.e. your interpretation
would involve the assumption of devout meditation of three kinds,
viz. on the individual soul, on the chief vital-breath and on Brahman,
but one and the same section cannot teach three different kinds of
things). (Moreover, the word “vital-breath” must denote Brahman
here,) on account of (that meaning) being accepted (elsewhere), on
account of connection here (i.e in the passage itself characteristic
marks of Brahman are mentioned). (Hence the conclusion is that
Brahman is the topic of the whole chapter.)’ This interpretation is
different from Nimbārka’s interpretation.
Or, ‘If it be objected . . . , (then, we reply:) (the charac-
teristic marks of the individual soul and the chief vital-breath are not
out of place in a chapter which deals with Brahman) on account of
the threefoldness of meditation (i e. because this chapter aims simply
at advocating thereby the three ways of meditating on Brahman, viz.
under the aspect of the prāṇa, under the aspect of prajñā, and in
itself, according as Brahman is viewed either with reference to the
two limiting adjuncts, or in itself); because (in other passages also we
find that meditation on Brahman is) made dependant (on Brahman
being qualified by limiting adjuncts—cf. Chānd. 3.14 2); because
(the hypothesis that Brahman is meditated on under three aspects)
is perfectly consistent here (i e. in the prāṇa chapter ¹). This inter-
pretation too does not tally with Nimbārka’s interpretation, for
Nimbārka does not hold that the sentient and the non-sentient—
under the aspects of which Brahman is meditated on—are limiting
adjuncts of Brahman.-
Rāmānuja
Reading and interpretation same. According to Rāmānuja, the
three kinds of meditation are:— (1) Meditation on Brahman in His
own nature as the cause of the world, (2) meditation on Brahman as
―――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――
1 Ś B. 1.1 31, pp 255 ff.

[sū. 1. 1. 32
90 VEDĀNTA-KAUSTUBHA ADH 11.]
having the totality of the enjoying souls as His body (i e. as the inner
soul of the sentient), and (3) meditation on Brahman as having the
objects and means of enjoyment for His body (i e as the inner soul
of the non-sentient) ¹
Bhāskara
This is sūtra 31 in his commentary. Reading different—viz
omits the portion ‘Āśritatvād iha tad-yogāt’. Two alternative
interpretations given, the first (the author’s own view) exactly like
Śaṃkara’s first explanation; the second (the view of others: ‘apare
tu’, etc.) like Nimbārka’s explanation ²
Śrīkaṇṭha
Reading and interpretation same. He points out, exactly after
Rāmānuja, that the three kinds of meditations on the Lord are—
svarūpeṇa, bhoktṛ-śarīreṇa and bhogya-rūpeṇa.³
Baladeva
This is sūtra 31 in Baladeva. His interpretation is like Śaṃkara’s
first interpretation.⁴
Résumé
The first quarter of the first chapter contains.—
(1) 32 sūtras and 11 adhikaraṇas, according to Nimbārka;
(2) 31 sūtras and 11 adhikaraṇas, according to Śaṃkara;
(3) 32 sūtras and 11 adhikaraṇas, according to Rāmānuja;
(4) 31 sūtras and 11 adhikaraṇas, according to Bhāskara;
(5) 32 sūtras and 12 adhikaraṇas, according to Śrīkaṇṭha;
(6) 31 sūtras and 11 adhikaraṇas, according to Baladeva.
Śaṃkara, Bhāskara and Baladeva omit sūtra 9 in Nimbārka’s
commentary.
¹ Śrī. B. 1.1.32, p. 224, vol. 1.:—‘Nikhila-kāraṇa-bhūtasya Brahmaṇaḥ
svarūpeṇānusandhānam, bhoktṛ-varga-śarīrakatvānusandhānam, bhogya-bhogopa-
karaṇa-śarīrakatvānusandhānañ ceti trividham anusandhānam upadeṣṭum ity-
arthaḥ’
² Bh. B. 1.1.31, pp 35-36.
³ ŚK. B. 1.1.32, pp. 291-92, Part 3.
⁴ G.B 1.1.31.

FIRST CHAPTER (Adhyāya)
SECOND QUARTER (Pāda)
Adhikarana 1: The section entitled ‘Celebrity
everywhere’. (Sūtras 1-8)
SŪTRA 1
“(THAT WHICH CONSISTS OF MIND IS BRAHMAN), BECAUSE OF THE
TEACHING OF WHAT IS CELEBRATED EVERYWHERE.”
Vedānta-pārijāta-saurabha
Beginning ‘All this, verily, is Brahman, emanating from him
disappearing into him and breathing in him,—tranquil, let one medi-
tate on him thus’ (Chānd. 3.14.1 ¹), Scripture continues: ‘Consisting
of mind, having the vital breath for his body’ (Chānd 3.14.2 ²).
Here, the object which is to be meditated on as consisting of mind is
to be understood as the Highest self, the cause of all, and not as the
individual soul. Why? Because the highest self alone, celebrated
in all the Vedāntas, is taught in the above passages, viz. ‘All this,
verily, is Brahman’ (Chānd. 3.14.1)
Vedānta-kaustubha
Thus, in the first section, the concordance of the scriptural texts
with regard to the holy Lord Vāsudeva has been shown,—He who is
the object of enquiry, the greatest Being, the cause of the origin and
‘the rest of the world, having Scripture for His sole proof, omniscient,
without an equal or a superior and the one mass of infinite auspicious
qualities. Now, in the following two sections, the reverend teacher
of the Veda is showing that those texts,—some of which indistinctly
indicate the individual soul and the rest, and some of which distinctly
do so,—all refer to Him alone.
The Chāndogas record the following ‘All this, verily, is Brahman,
emanating from him, disappearing into him, and breathing in him,—
tranquil, let one meditate (on him) thus. Now, a person consists of
¹ Ś, R, Bh, B.      ² Ś, R, Bh, ŚK, B.