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

[SŪ. 3. 1. 1 476 VEDĀNTA-KAUSTUBHA ADH. 1] now, on an enquiry into the means of attaining Him, the means are being designated. The first quarter of this first chapter, which explains the meaning of several Vedānta texts and removes a variety of doubts, tries to generate a strong feeling of disgust towards mundane existence by demonstrating the imperfections of the world. The second quarter tries to generate a yearning for Brahman by demonstrating His attributes. In the third quarter, discussions about the difference or non-difference among the meditations on Brahman, as well as the determination of the combination or non-combination of details therein, are undertaken. In the fourth quarter, on the other hand, the doubt being, viz. whether the highest end of men is derived from knowledge or from action, it is established that the highest end of man arises from knowledge, while work, which is without any desire for fruits, is a subsidiary part of knowledge. To begin. In accordance with the texts: 'Then these vital- breaths gather round him' (Bṛh. 4.4.1), 'It makes another newer . . .¹ form' (Bṛh. 4.4.4) the individual soul, accompanied by the vital- breath, the sense-organs and so on, having discarded the prior body, obtains another body with a view to enjoying the fruits of the works done by itself. Here a doubt arises, viz. whether it goes closely embraced by the subtle elements which are the seeds of the future body, or not so embraced? If the prima facie view be: In accordance with the view of the Sāṁkhyas, viz.: 'Wherever, in heaven or in hell, the fruits of work are undergone, there alone the particles of elements, originating the body which is the abode for undergoing the fruits of works, are obtained', the soul is accompanied by these—the author states the correct conclusion. The individual soul "hastens", i.e. goes, "closely embraced", i.e. surrounded indeed by the subtle elements, the substratum of the vital-breath and the rest and the seeds of the future body, "in obtaining (a body) different from that", i.e. when entering another body. Why? "On account of question and determination." The question, to begin with, is contained under the knowledge of five fires,² thus: '"Do you know how in the fifth oblation water comes to have the speech of man?"' (Chānd. 5.3.3). "Determination" means answer, and it, beginning thus: '"In this fire the gods offer reverence. From

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¹ "A more auspicious." ² Pañcāgni-vidyā. Vide Chānd. 5.3–5.10.