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[SŪ. 1. 2. 24. ADH. 6.] VEDĀNTA-PĀRIJĀTA-SAURABHA 131 SŪTRA 24 "ALSO ON ACCOUNT OF THE MENTION OF (HIS) FORM " Vedānta-pārijāta-saurabha "Also on account of the mention of the form" of the Highest Self in the passage: 'Fire is his head' (Muṇḍ. 2 1 4¹) and so on, not the other two. Vedānta-kaustubha The very same Being who is this Imperishable, the source of beings, the Cause of all causes and has the sentient and the non- sentient as His powers, abides also as the inner controller of the sentient and the non-sentient, the powers, and as His effects, and should be meditated on by one who desires salvation and is free from the faults of envy and malice,—with a view to showing this, the author here states that the universe is the form of the Lord The Imperishable, the source of beings, is the Highest Self alone, and not the other two. Why? "On account of the mention of (His) form." In the passage: 'Fire is his head, his eyes, the sun and the moon, the regions his ears, his utterances the Vedas, wind his breath, his heart the Universe, from his feet the earth (arises), truly, he is the Inner Soul of all beings' (Muṇḍ 2.1 4), the entire expanse of the universe, consisting of the sentient and the non-sentient, is designated as the form of the Highest Self alone, the inner Controller of all. If pradhāna and the individual soul be understood here, the designation of such a form is not possible. For this reason also, it is established that the Imperishable, who is the source of beings, is the Highest Person. Here ends the section entitled 'Invisibility' (6). COMPARISON Baladeva After this sūtra he reads a sūtra 'prakaraṇāt', not found in other commentaries. 1 Ś, R, Bh, ŚK.

132 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ 1 2 25. ADH. 7 ] Adhikarana 7· The section entitled 'Vaiśvā- nara' (Sūtras 25-33) SŪTRA 25 " VAIŚVĀNARA (IS THE LORD), ON ACCOUNT OF THE DISTINCTIVE ATTRIBUTES OF THE COMMON TERM." Vedānta-pārijāta-saurabha 'Vaiśvānara' is the Highest Self alone, because that the word 'Vaiśvānara', though a common term, denoting (both) fire and Brahman, is to be understood as implying Brahman here, follows from the fact that we know its "distinctive attributes" through the designa- tion of its parts, such as the heaven as its head and so on. Vedānta-kaustubha Thus, it has been pointed out that the Lord is to be meditated on as the Soul of the movable and the immovable. Now, by pointing out that the Lord is to be meditated on, in the very same manner, as Vaiśvānara also, the author shows that the text: " 'Who is our soul ? What is Brahman " ? ' (Chānd. 5 11.1) refers to the Lord. In the Chāndogya, the following passage is found, beginning: " 'Who is our soul ? What is Brahman " ? ' (Chānd. 5 11 1), " 'You know now that Vaiśvānara Self, tell us about Him alone" ' (Chānd 5.11.6), and continuing: 'But he who meditates on the Vaiśvānara Self as of the measure of a span only, and as of an unlimited dimension, —he eats food in all the worlds, in all beings, in all selves. Verily, of this Vaiśvānara Self, the head, indeed, is the brightly shining (heaven), the eye the multiform (sun), the breath that which moves in various paths (i e. the wind), the body the extended (space), the bladder, indeed, wealth (i.e. water), the feet the earth indeed, the breast, indeed, the sacrificial altar, the hairs the sacrificial grass, the heart the Gārhapatya fire, the mind the Anvāhāryapacana fire, the mouth the Āhavanīya fire' (Chānd. 5.18.1-2). A doubt arises as to whether here Vaiśvānara is the gastric fire, or the elemental fire, or the presiding deity of fire, or the Highest Self. The prima facie view is as follows: The word 'Vaiśvānara' is a common term. Why ? Because it is applied to the gastric fire, as in the passage: 'This is the Vaiśvānara fire which is within this person, by means of which

[sū. 1. 2 25. ADH 7.] VEDĀNTA-KAUSTUBHA 133 this food that is eaten is digested. Its noise is that which one hears on covering the ears. When one is on the point of departing one does not hear this sound' (Bṛh 5 9 1); because it is applied also to the elemental fire, as in the passage: 'For the whole world, the gods made Agni Vaiśvānara a sign of the day' (Ṛg. V. 10.88.12 ¹); because it is applied to the fire-god too, as in the passage: 'May we be in the favour of Vaiśvānara, for verily, he is the king of the worlds, bliss, lustrous' (Ṛg V 1.98.1 ²); and because it is applied to the Highest Self, as in the passages 'He threw it in the self, indeed, in the heart, in Agni Vaiśvānara' (Tait. Br 3 1 8 7 ³). 'This Vaiśvā- nara arises as having all forms, as the vital-breath, as fire' (Praśna 1 7) With regard to it, we reply: Vaiśvānara is the Highest Person alone. Why? "On account of the distinctive attributes of the common word", i e because there are distinctive attributes for taking the common term 'Vaiśvānara',—applied, equally, to the gastric fire, the elemental fire, the fire-god and the Highest Self,—as denoting specifically the Highest Self alone. The sense is that the distinctive attributes by reason of which the Highest Person alone may be taken as the primary meaning of the word 'Vaiśvānara', are present here, as we know them from the text: 'Of this Vaiśvānara Self, the head indeed is the brightly shining (heaven)' (Chānd. 5 18 2) and so on. Hence, the word 'Vaiśvānara', though commonly applicable to all (the four), here denotes the Highest Self (alone), on account of such distinctive attributes. The gastric fire and the rest cannot possibly have limbs, like the heaven, and the rest down to the earth,—since they are not the soul of all, and since in this section, the common term is qualified by the special attributes of the Lord, such as, 'being the soul of all' and the rest, mentioned in the introductory text: " 'Who is our soul? What is Brahman?'" (Chānd. 5.11.1). 1 P. 347, lines 7-8 2 P 81, lines 3-4. 3 P. 265, lines 3-4, (vol 3). Correct quotation: 'Tad . . . hṛdaye agnau vaiśvānare prāsyat'.

[sū 1. 2. 26. 134 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 7 ] SŪTRA 26 "THAT WHICH IS STATED BY SMṚTI MUST BE AN INDICATION, THUS." Vedānta-pārijāta-saurabha The form, stated in Smṛti as well, in the passage: 'Of whom, fire is the mouth, the heaven the head' (Mahā. 12 1656.6 ¹), "must" be a decisive factor in proving that Vaiśvānara is the Highest Self. Vedānta-kaustubha The word "thus" implies the reason. For this reason, too, Vaiśvānara is the Highest Self alone,—because "that which is stated by Smṛti must be an indication" of the fact that the word 'Vaiśvānara' denotes the Highest Self The phrase "That which is stated by Smṛti" means that the form, characterized by having the heaven for the head and the rest, denoted by the scriptural text: 'The head, indeed, is the brightly shining (heaven)' (Chānd 5 18 2) and so on, is mentioned also by a Smṛti which follows Scripture. That very thing must be "an indication", i.e. a decisive factor here,—this is the sense The Smṛti-passages are the following: 'Of whom fire is the mouth, the heaven the head, the sky the navel, the earth the feet, the sun the eye, the regions the ear,—obeisance to Him, the Soul of the world' (Mahā. 12 1656b–1657a ²), 'Of whom the heaven is the head, the wise declare, the sky, verily, the navel, the sun and the moon the eyes, the regions the ear, the earth the feet,—He is the inconceivable Soul, the maker of all beings' For this very reason, it has been said: 'Scripture and Smṛti are celebrated to be the two eyes of the wise. Deprived of one, one is said to be "one-eyed", deprived of both "blind"'. Or, (an alternative explanation of the sūtra:) the phrase: "That which is stated by Smṛti" means as follows: (The form) which is recognized in the following manner thus: What is celebrated in another scriptural text, viz. 'Fire is his head, the eyes the sun and the moon' (Muṇḍ. 2.1.4), and so on, as well as in the stated Smṛti-passages as the form of the Highest Self, that alone, is stated here (in Chānd. 5.18.2),—that form must be an indication, i.e a sign, that Vaiśvānara is the Highest Self. ¹ Ś. R ² P. 424, lines 2-3, vol. 3

[sū. 1. 2. 27. ADH. 7.] VEDĀNTA-PĀRIJĀTA-SAURABHA 135 SŪTRA 27 "IF IT BE OBJECTED THAT (VAIŚVĀNARA IS THE GASTRIC FIRE) ON ACCOUNT OF WORD AND THE REST, ON ACCOUNT OF ABIDING WITHIN, NOT (THE HIGHEST SELF). (WE REPLY.) NO, ON ACCOUNT OF TEACHING THE VISION (OF THE LORD) THUS, ON ACCOUNT OF IMPOSSIBILITY, AND (BECAUSE) THEY READ HIM ALSO AS A PERSON "1 Vedānta-pārijāta-saurabha If it be objected that since the word 'Vaiśvānara' conventionally denotes the gastric fire, since there is the designation of a triad of fires, since it is mentioned as the abode of the offering to the vital- breaths, and since it is declared by Scripture to be abiding within, Vaiśvānara is not the Highest Self, but the gastric fire,— (We reply.) "No", "as" the Supreme Lord is "taught to be viewed" "thus", i.e. in the gastric fire; "for" if the Supreme Lord be not understood here, then having the heaven as the head and the rest 'is not possible', and it is declared by Scripture to be a person,—so Vaiśvānara is none but the Highest Self. Vedānta-kaustubha If it be objected: The Highest Self cannot be denoted by the word 'Vaiśvānara' here, but the gastric fire. Why? "On account of words and the rest," i.e. the reasons which begin with 'word' are 'reasons beginning with word',2—'on account of those'.3 Those reasons are as follows: First, the 'word' here is 'Vaiśvānara', and that conventionally denotes the gastric fire, and when a literal meaning is possible, it is improper to suppose any other meaning. Secondly, there is the word 'fire', i.e. there is a co-ordination between Vaiśvānara and the word 'fire' in the Vājasaneyaka-text, viz. 'This is the Vaiśvānara fire' (Śat. Br. 10 6.1.11 4). Thirdly, a triad of fires is designated in the text ; 'The heart is the Gārhapatya fire, the mind the Anvāhārya' (Chānd. 5.18.2) and so on. Fourthly, Vaiśvānara is declared by Scripture to be the support of the offering to the ―――――――――――――――――――――――――――――――――――― 1 The C S S ed. omits 'iti cen na', p. 11. 2 Śabdādayaḥ. 3 This explains the compound 'śabdādibhyaḥ'. 4 P. 805, line 17

[sū. 1. 2 28. 136 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 7.] vital-breaths in the passage 'Therefore, the first food which one may come across should be offered' (Chānd. 5 19 1) And, finally, Vaiśvā- nara abides "within", which, more particularly, is a characteristic mark of the gastric fire,—the Vājasaneyins declare that Vaiśvānara abides within in the passage 'For he who knows this Vaiśvānara fire to be like a man, abiding within a man' (Śat Br 10 6.1 11). On account of such reasons like "words and the rest", and "on account of abiding within", the Highest Self cannot be understood,— (We reply) "No", "on account of teaching the vision (of the Lord) thus", i e. since such an object (viz. the gastric fire) is taught to be meditated on under the aspect of the Lord, i e since the Supreme Lord is enjoined to be meditated on as qualified by the gastric fire, i.e since the above-mentioned Supreme Soul, who is Vaiśvānara (or the universal soul) being the soul of all, is taught to be in the gastric fire and the rest as their soul If it be objected: In that case, let gastric fire itself be Vaiśvānara primarily,—we reply: no, "because that is impossible", i e. because having the heaven as the head and the rest is impossible on the part of the gastric fire. This means, it is possible on the part of the Highest Self alone, who is the soul of all, and not on the part of any one else. "And also", the Vājasa- neyins "read" "him", i e. Vaiśvānara, "as a person" in the passage: 'That Vaiśvānara fire is the person' (Śat Br 10 6.1.11). It is possible for the Highest Self to be a Person, He being the soul of all, but this is not possible if the mere gastric fire be understood here. The word "and" ¹ denotes that this is universally known, i.e. that the Highest Self is a Person is well-known from scriptural texts like- 'The Person, verily, is all this' (Śvet. 3 15), 'There is nothing higher than the Person' (Katha 3 11) and so on. SŪTRA 28 "FOR THAT VERY REASON, NOT THE DEITY, NOR THE ELEMENT." Vedānta-pārijāta-saurabha On account of those "very" reasons stated above, "the deity and the element" are "not" to be understood by the word 'Vaiśvānara'. ¹ 'Ca' in the sūtra.

[SŪ. 1. 2. 29. ADH 7 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 137 Vedānta-kaustubha “For that very reason”, i.e. on account of the very reasons stated above, the presiding “deity” of fire is not to be understood the word ‘Vaiśvānara’, and the “element”, i.e. the elemental fire, also is not to be understood. SŪTRA 29 “ (THERE IS) NO CONTRADICTION, EVEN (IF THE WORD “ VAISVĀ- NARA ” DENOTES THE LORD) DIRECTLY, JAIMINI (THINKS SO).” Vedānta-pārijāta-saurabha The Lord Vaiśvānara is ‘all and man’, i.e. the soul of all,—to be meditated on “directly” as such,—thus, the teacher “Jaimini” thinks, involves “no contradiction”. Vedānta-kaustubha Thus, the word ‘Vaiśvānara’ has been proved to be referring to Brahman, first on the ground of the reasons like ‘distinctive attributes of a common term’ (Br. Sū. 1.2.25) and the rest. Again, there being a doubt,—viz. on account of words and the rest, as well as on account of abiding within, it refers to the gastric fire,—it has been once more proved, for the sake of removing incompatibility, to be referring to Brahman alone, qualified by the gastric fire, on the ground of the reasons like: ‘because of teaching the vision (of the Lord) thus’ (Br. Sū. 1.2.27) and so on. Now, by showing that the word ‘Vaiśvānara’ denotes Brahman etymologically too, so that He may be directly worshipped as such, the author shows that another teacher too (viz. Jaimini) confirms his own view. The teacher “Jaimini” thinks that as the word ‘Vaiśvānara’, even without being viewed as denoting the Lord, only so far as He is qualified by the gastric fire, refers directly to the Highest Self, in- tending to designate as it does His special qualities,—so Vaiśvānara is to be meditated on “directly” as the Highest Self indeed. This view involves “no contradiction”.¹ ¹ I.e. it has been said in the previous sūtra that Vaiśvānara stands for the Lord only so far as the Lord is qualified by the gastric fire. But now it is said that Vaiśvānara stands for the Lord directly, without any qualification.

[sū. 1. 2. 30. 138 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 7.] Etymologically, ‘Vaiśvānara’ implies ‘he who is all and man’, He being the Universal Soul, or ‘one who is the man, i.e. the maker of all’, He being the Universal Cause; or ‘one by whom all men are to be controlled’, He being the Universal Controller The long vowel (i.e. ‘ā’ in the word ‘Vaiśvānara’) follows from the rule ‘when “nara” follows “viśva”, the “a” in the latter is lengthened to designate a name’ (Pāṇ 6 3 129, SD. K 1048¹). The taddhita-suffix (by which the word ‘Vaiśvānara’ is derived from the word ‘Vaiśvanara’) is added without changing the meaning, as in the case of ‘rākṣasa’ (derived from ‘rakṣas’), ‘vāyasa’ (derived from ‘vayas’) and so on.² The co-ordination of the words ‘Agni’ and ‘Vaiśvānara’, too, is appropriate ‘Agni’ is ‘one who goes, i.e. goes to or manifests himself in the heart-lotus’,—the ‘na’ (in the root ‘aṅg’) is elided in accordance with the rule. ‘And, the “na” of “aṅga” is elided’³ (Uṇādi-sūtra 490)⁴—, or ‘one who causes one to go, i.e. causes the first birth of the Universe SŪTRA 30 “ON ACCOUNT OF MANIFESTATION, ĀŚMARATHYA (THINKS SO).” Vedānta-pārijāta-saurabha With a view to favouring His worshippers who are devoted to Him alone and to none else, the Highest Self though infinite, manifests Himself in accordance with the respective capacities of His devotees. As such, He can fittingly be regarded as of the size of merely a span, —this is so “on account of manifestation”, so the sage “Āśmarathya” thinks. Vedānta-kaustubha (The author) explains, in accordance with the approbation of Āśmarathya, the text about that which is of the size of merely a span. In the text: ‘But who meditates on the Vaiśvānara Self as of the measure of a span only and as of an unlimited dimension’ (Chānd.

¹ P. 654, vol. 1. ² Vide Pāṇ 4.1 104, SD K. 1106, p. 682, vol. 1, and Pāṇ. 5.4 38, SD. K. 2106, p. 936, vol. 1 ³ And ‘ni’ is added, as mentioned in the sūtra 488. Thus, aṅg = ag+ni = agni. ⁴ SD. K., p. 634, vol 2.

[SŪ. 1. 2. 31 ADH. 7.] VEDĀNTA-PĀRIJĀTA-SAURABHA 139 5 18 1), it is perfectly justifiable to hold that even one whose 'measure' or limit, has disappeared 'on all sides' or entirely ¹, i e. even the Highest Person, who is unlimited, can be of the measure of a span merely, i.e. of the extent measured by the thumb and the forefinger. How? "On account of manifestation." That is, with a view to favouring those who are devoted to none else except to Him, the Lord manifests Himself in the heart-lotus in a form, which is eternal, blissful and non-material, which is of the size of a span and is the fulfiller of the desire of His own devotees, just as He manifested Himself in the limited space of a pillar as a man-lion.² This is the view of the teacher Āśmarathya Or, (an alternative explanation of the sūtra), with a view to favouring the dull-witted devotees (i.e. who can grasp gross objects only), the Lord squeezes Himself, as it were, into gross regions only; though all-pervading, He limits Himself in accordance with their respective intelligence and manifests Himself in those respective places. Thus, "on account of manifestation", He can, very well, be of the measure of merely a span,—so thinks "Āśmarathya",—this is the sense. COMPARISON Rāmānuja and Śrīkaṇṭha Interpretation of the word 'abhivyakteḥ' different, viz 'on account of definiteness', i e the texts speaks of the Lord of a definite extent with a view to rendering the thought of the meditating devotee more definite.³ SŪTRA 31 "ON ACCOUNT OF REMEMBRANCE, BĀDARI (THINKS SO)." Vedānta-pārijāta-saurabha The imagination of a body from head to foot is "on account of remembrance", i.e. for the purpose of recollection (or meditation),— so thinks the teacher "Bādari". ¹ Abhitaḥ vigataḥ mānaḥ = abhivimānaḥ. ² The reference is to the killing of Hiraṇyakaśipu by the Lord in the form of a man-lion Vide Mahā 3.15835, etc. ³ Śrī. B 1 2.30, p. 274, Part 1 ŚK. B. 1.2.30, p 392 Part 1

[SŪ. 1. 2 32. 140 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH 7 | Vedānta-kaustubha On the enquiry What purpose is served by such a manifestation of a Being,—who is of the size of merely a span,—in the heart-lotus of the sharp-witted (i.e. those who are capable of grasping subtle things)? On the enquiry What purpose is served by such worship of a Being,—who is limited as having limbs like head and the rest in the heaven and so on,—on the part of the dull-witted (i.e. those who are capable of grasping gross things)?—it is said here The manifestation, in the heart-lotus, of the Highest Self as of the size of merely a span, similarly the imagination of His body, from head to foot, in the regions of the heaven and the rest, are "on account of remembrance", i.e. serve the purpose of recollection, or meditation in that way, for attaining the Supreme Lord This is the view of the teacher "Bādari" ———— SŪTRA 32 "ON ACCOUNT OF IDENTIFICATION, SO JAIMINI THINKS, FOR THUS (SCRIPTURE) SHOWS " Vedānta-pārijāta-saurabha The imagination of their ¹ breast and the rest as the sacrificial altar and so on is for the purpose of effecting "an identification" of Agni-hotra with the offering to the vital-breaths, which is a sub- sidiary element of the Vaiśvānara-vidyā, practised by a worshipper of Vaiśvānara,—"so" the teacher "Jaimini" thinks That very thing the scriptural text 'Now, he who offers the Agni-hotra, knowing this thus' (Chānd 5 24 2 ²), 'shows'. Vedānta-kaustubha If it be asked: If the Highest Self, having thus the three worlds as His body, be denoted by the term 'Vaiśvānara', then, what is the purpose of imagining the breast and the rest of the worshipper as the sacrificial altar and so on thus: 'The breast is the sacrificial altar, the hairs the sacrificial grass, the heart the Gārhapatya fire, the mind the Anvāhāryapacana fire' (Chānd. 5 18.2)?—the author replies here: —————————————————————————————————————————— ¹ I.e. of those who meditate on Vaiśvānara ² Ś, R, SK.

[sū. 1. 2. 33. ADH. 7.] VEDĀNTA-PĀRIJĀTA-SAURABHA 141 The imagining of the worshippers as the sacrificial altar and the rest is for the purpose of effecting an "identification" of Agni-hotra with the offering to the vital-breath, which is a subsidiary element of the Vaiśvānara-vidyā, practised by the worshippers of Vaiśvānara, — "so" the teacher "Jaimini" thinks. "For thus", i.e. this very identification of the offering to the vital-breath and the Agni-hotra, "Scripture shows" in the following passage. 'Now, he who offers the Agni-hotra knowing this thus, his offering is made to all the worlds, to all beings, to all selves' (Chānd. 5.24 2). COMPARISON Baladeva The interpretation of the word 'sampatteḥ' different, viz 'on account of mysterious power or lordliness'. Hence the sūtra · '(The Lord is said to be of the measure of a span) on account of (His) mysterious power, so Jaimini (thinks), for thus Scripture shows (viz that the Lord is possessed of such powers)'.¹ SŪTRA 33 "AND THEY RECORD THIS IN THAT." Vedānta-pārijāta-saurabha "And they record" "this", i.e. Vaiśvānara having the heaven as his head and so on, as a Person in the body of the worshipper. Here ends the second 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 And moreover, the Vājins "record" "this", i.e. the Lord Vaiśvā- nara, "in that", i.e. in the body of the worshipper, in the passage · 'He who knows this Vaiśvānara fire as a man, abiding within man' (Śat. Br. 10.6.1.11). That is to say, these too, viz. his being a person, ¹ G.B. 1.2.32, p. 142, Chap. 1.

[SŪ. 1. 2. 33. 142 VEDĀNTA-KAUSTUBHA ADH. 7.] as well as his abiding within, are indicative of the fact that Vaiśvānara is Brahman. The sense is that if the gastric fire be understood here, then the circumstance of abiding within a person will, of course, be possible, but not that of being like a person Hence, it is established that Vaiśvānara is the Highest Self. Here ends the section entitled 'Vaiśvānara' (7). Here ends the second quarter of the first chapter in the commentary, the holy Vedānta-kaustubha. COMPARISON Baladeva Interpretation different, viz. 'And they (viz the Ātharvani- kas) record this (viz. the existence of such mysterious powers) in that (viz. in the Lord)'.¹ Résumé The second quarter of the first chapter contains:— (1) 33 sūtras and 7 adhikaranas, according to Nimbārka ; (2) 32 sūtras and 7 adhikaranas, according to Śaṃkara ; (3) 33 sūtras and 6 adhikaranas, according to Rāmānuja ; (4) 32 sūtras and 7 adhikaranas, according to Bhāskara ; (5) 33 sūtras and 9 adhikaranas, according to Śrīkaṇṭha ; (6) 33 sūtras and 7 adhikaraṇas, according to Baladeva. Śaṃkara and Bhāskara and Baladeva omit the sūtra 16 in Nimbārka's commentary. Nimbārka omits the sūtra 24 in Bhās- kara's commentary. 1 G.B. 1.2.33, p. 143, Chap. 1.

FIRST CHAPTER (Adhyāya) THIRD QUARTER (Pāda) Adhikaraṇa 1 The section entitled 'The heaven, the earth, and so on' (Sūtras 1-7) SŪTRA 1 "THE SUPPORT OF THE HEAVEN, THE EARTH AND THE REST (IS BRAHMAN ALONE), ON ACCOUNT OF THE TERM 'OWN' " Vedānta-pārijāta saurabha "The support of the heaven, the earth and the rest", stated in the passage 'In whom the heaven' (Mund. 2.2.5¹) and so on, is Brahman, "on account of the term 'own'", i.e. on account of the word 'soul' and the rest which are denotative of Brahman. Vedānta-kaustubha Now the reverend author of the aphorisms is showing that to be the support of the three worlds, too, is possible on the part of the Lord alone who has the heaven for His head and so on and is the soul of the three worlds. In the Muṇḍaka, we read: 'He in whom the heaven, the earth and the sky are woven, and the mind together with all the vital- breaths,—Him alone know as the one soul; give up other words. He is the bridge to immortality' (Muṇḍ. 2.2.5). Here a doubt arises—viz. whether that which is indicated as the support of the heaven and the rest by the locative 'in whom' is pradhāna or the individual soul, or the Supreme Soul, the cause of the birth and the rest of the world. What is suggested here to begin with? The prima facie view is as follows: Let pradhāna be the support. As it is found that an effect arises from and dissolves into its own cause, it is reasonable to hold that it has its own cause as its support. (This is so), also on account of the scriptural mention of 'bridge'. To be a bridge means to be limited; but Brahman is not limited as declared ¹ Ś, R, Bh, ŚK, B.

144 VEDĀNTA-KAUSTUBHA [SŪ. 1 3. 1 ADH 1.] by the text 'Infinite, boundless' (Bṛh. 2.4.12) The term 'self' too may be applied to pradhāna thus — Pradhāna is the self, because of being the benefactor of the soul. Whoever is the benefactor of some one else is his self; just as (when it is said) 'Verily, Bhadrasena is my self' Or, else, let the individual soul be the support, as there is the mention of the word 'soul' in the text,—the word 'soul' denotes the individual soul primarily, since it is a sentient being;—as the soul is mentioned in Scripture as the support of sense-organs like mind and the rest; as the soul is said to be connected with the vein, as well as to be born, in the passage: 'Where the veins have congregated together like the spokes in the nave of a wheel, he moves about within, becoming manifold' (Muṇḍ. 2 2 6), and, finally, to be the support of the entire universe, the object to be enjoyed, fits in on the soul's part, it being an enjoyer. We reply "The support of the heaven, and the earth and the rest" is none but the Supreme Brahman. That is, 'dyau' and 'bhu' (make) 'dyubhuvau', that which begins with 'dyu-bhuvau' is 'dyu-bhuvāu ādi', i.e. all the things beginning with the heaven, and ending with the vital-breath,—their support is the Highest Self. Why? "On account of the term 'own'", i.e. on account of the term 'soul', denotative of itself, viz. of the Supreme Soul, the topic of dis- cussion, and characterized by an adjective as stated in the passage 'Him alone know as the one soul, give up other worlds' (Muṇḍ. 2.2 5),—here, from the adjective 'one' which denotes the Lord, the soul of all, it is known that the 'soul' is the Supreme Soul;—also on account of the word 'bridge', mentioned in the passage 'The bridge to immortality' (Muṇḍ. 2.2.5), i e. the 'bridge' or the support meaning the cause of attaining 'immortality' or salvation. In another scriptural text, viz 'By knowing him thus, one becomes immortal on earth' (Tait. Ār. 3.12 1), He alone is celebrated to be the cause of the attainment of immortality. Connection with the artery, too, is possible on the part of the Supreme Soul, in accordance with the scriptural text: 'But surrounded by the veins he hangs like a sheath' (Mahānār. 11.9). In accordance with the following scrip- tural and Smṛti texts, viz. 'Not born, he is born in many ways' (Vj. S. 31.169 2; Tait. Ār. 3.13.1 3), 'Though unborn, the unchange- able soul' (Gītā 4.6), it is also possible for Him to be born in many 1 P. 199 2 P. 857, line 17. 3 P. 201.

[sū. 1. 3. 2. ADH. 1 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 145 ways. Finally, to be the support of the instruments of the individual soul, too, is possible on the part of the Supreme Soul who is the support of all The following aphorisms ¹, secondary in nature, are but amplifications of this primary aphorism SŪTRA 2 "ON ACCOUNT OF THE DESIGNATION (OF BRAHMAN) THE OBJECT TO BE APPROACHED BY THE FREED." Vedānta-pārijāta-saurabha The support of the heaven, the earth and the rest is Brahman alone Why? "On account of the designation," of such a support alone as "the object to be approached by the freed", in the passage 'When the seer sees the golden-coloured Creator, the Lord, the Person, the source of Brahmā, then the knower, having discarded merit and demerit, stainless, attains the highest identity' (Muṇḍ. 3 1 13 ²) and so on. Vedānta-kaustubha The support of the heaven, the earth and the rest is none but Brahman Why? "On account of the designation (of Brahman) as the object to be approached by the freed." That which is to be approached, i e. obtained, by those who are freed from the fettor of mundane existence is "the object to be approached by the freed", on account of the "designation", 1.e. indication, of that ³. The sense is: The reality that is admitted to be the support of the heaven, the earth and the rest, to be one, to be the bridge to immortality, and is celebrated elsewhere also as the object to be approached by the freed,—that very same reality, the one topic of all the Vedas and without an equal or a superior, is designated as the object to be obtained by the freed, in the passages: 'The knot of the heart is undone, all doubts are cut off, and his works perish, when he, who is high and low, is seen' (Muṇḍ. 2.2.8), 'Just as the flowing rivers disappear into the ocean discarding name and form, so the knower, freed from name and form, goes to the Person, who is higher than ――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――― ¹ Viz. Br. Sū. 1.3.2–7. ² R, ŚK, B. ³ This explains the compound 'muktopasṛpya-vyapadeśāt'. 10

[sū. 1. 3. 3. 146 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH 1.] the high' (Muṇḍ 3.2.8) The phrase 'high and low' means: One to whom the high, i.e. Brahmā, Śiva, and the rest, are inferior The phrase 'higher than the high' means: the Person who is higher than the high, i e. the individual soul or prakṛti 1 COMPARISON Rāmānuja and Śrīkaṇṭha Reading slightly different, viz adds a 'ca' in the end.² SŪTRA 3 "NOT THE INFERENCE, ON ACCOUNT OF THE ABSENCE OF TEXTS TO THAT EFFECT." Vedānta-pārijāta-saurabha Pradhāna, which is arrived at through inference, is not that support, on account of the absence of texts denoting it. Vedānta-kaustubha The support of the heaven, the earth and the rest cannot be "the inference". The non-sentient cause which is without any connection with Brahman, viz. pradhāna, inferred by the Sāṁkhyas on the ground of non-sentient effects, like the elements and the rest ³, is said to be "the inference", and that is not the support of the heaven, the earth and the rest. Why? "On account of the absence of texts to that effect." That is, the "text to that effect" is 'tac-chabda', "absence of text to that effect" is 'atac-chabda', on account of that ⁴, or on account of the absence, here, of texts denoting the

1 Note that Nimbārka and Śrīnivāsa understand the word 'Vyapadeśāt' as referring to different passages. 2 Śrī. B. 1 2 3, p. 283, Part 1. ŚK. B. 1.3.2, p. 401, Part 4. 3 First, we infer that every effect must have a cause, that cause another cause and so on, and finally there must be an uncaused first cause. Secondly, we infer that this uncaused first cause must be non-sentient, since the effects which we perceive are non-sentient, and the effect and its cause must be similar in nature. It is in this way that the Sāṁkhyas arrive at non-sentient first cause or pradhāna. 4 This explains the compound 'atac-chabdāt'.

[sū. 1. 3. 4. 147 ADH. 1.] VEDĀNTA-PĀRIJĀTA-SAURABHA inferrible pradhāna. On the contrary, there are texts denoting a sentient being, such as, ‘He who is omniscient’ (Muṇḍ 1.1.9., 2 2.7) and so on. COMPARISON Rāmānuja and Śrīkaṇṭha Reading different, viz. take this sūtra and the next as one sūtra.¹ ――――― SŪTRA 4 “AND THE BEARER OF THE VITAL-BREATH.” Vedānta-pārijāta-saurabha “The bearer of the vital-breath” also is not the support of the heaven, the earth and the rest Why? On account of the very same absence of texts to that effect. Vedānta-kaustubha The words: ‘not, on account of the absence of texts to that effect’ are to be supplied from the preceding aphorism. “The bearer of the vital-breath”, i.e the individual soul, too, is not the support of the heaven, the earth and the rest, on account of the absence of texts to that effect;—that means: although the term ‘soul’ is equally applicable to the individual soul and the Supreme Soul, yet just as in this section, there are texts like ‘Him alone know as one —He is the bridge to immortality’ (Muṇḍ 2.2 5), ‘He whois omniscient’ (Muṇḍ. 1.1.9; 2.2.7) and so on, establishing the peculiar qualities of the Supreme Soul, so there are no texts here, establishing the peculiar qualities of the individual soul;—also because it is impossible for the individual soul, which is atomic by nature, to be the support of the heaven, the earth and the rest. This aphorism is taken separately, because of its association with the following aphorisms.² ――――――――――――――――――――――――――――――――――――――――――――――― ¹ Śrī B. 1.3.3, p. 283, Part 1. ŚK. B. 1.3.3, p. 403, Part 4. ² That is, it would not have been necessary to introduce a special sūtra for the individual soul,—which like pradhāna is precluded in the preceding sūtra, —if it were not for the reasons given in the following three sūtras, which apply only to the individual soul, and not to pradhāna.

148 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 1. 3. 5–6. ADH. 1.] COMPARISON All others omit the 'ca' in the end ¹ SŪTRA 5 “AND ON ACCOUNT OF THE DESIGNATION OF DIFFERENCE” Vedānta-pārijāta-saurabha Moreover, “on account of the designation of difference” also between the knower and the object to be known, the support of the heaven, the earth and the rest is not the bearer of the vital-breath, (or the individual soul) Vedānta-kaustubha The bearer of the vital-breath is not to be understood as the support of the heaven, the earth and the rest Why? “On account of the designation of difference”, i.e. because the difference between the two, viz. between the individual soul—which is possessed of little knowledge and is subject to bondage and release through the Lord’s māyā consisting of the three gunas—and the Omniscient Lord, as the knower and the object to be known, is designated by the holy Scripture itself in the passage. ‘Him alone know as one’ (Muṇḍ. 2.2 5) The purpose of this repeated declarations of difference is to point out that with a view to attaining His nature, one should practise meditation on Him, based on a true knowledge about Him. SŪTRA 6 “ON ACCOUNT OF THE TOPIC.” Vedānta-pārijāta-saurabha The Supreme Self being the topic, the individual soul is not to be understood as the support of the heaven, the earth and the rest. ¹ Ś.B. 1.3.5, p. 310. Śrī. B. 1.3.4, p. 283, Part 1. Bh. B. 1.3.5, p. 52. ŚK. B. 1.3.4, p 404, Part 4. B.B. 1.3.5.

[sū. 1. 3 7. ADH. 1.] VEDĀNTA-PĀRIJĀTA-SAURABHA 149 Vedānta-kaustubha It is not that the individual soul constitutes the topic so that it may be understood here. None but the Supreme Soul is the topic here, as evident from the introductory passage. “ ‘What, my reverend Sir, being known, all this comes to be known” ? ’ (Muṇḍ. 1.1.3),—all things do not become known when the individual soul is known, since all things have not the individual soul as their soul— and as established by the fact that in the passage: ‘Now, the higher is that whereby that Imperishable is apprehended’ (Muṇḍ. 1.1.5) and so on, the Supreme Soul alone is referred to. SŪTRA 7 “AND ON ACCOUNT OF ABIDING AND EATING.” Vedānta-pārijāta-saurabha “On account of the abiding” of the Highest Self as a non-eater, as well as ‘on account of the eating’ of the individual soul, as laid down in the text: ‘Two birds’ (Muṇḍ. 3.1.1; cf also Śvet. 4.6 1), the individual soul is not the support of the heaven and the earth. Vedānta-kaustubha The author is once more explaining statements regarding the difference between the individual soul and Brahman. The individual soul is not the support of the heaven, the earth and the rest. Why? “On account of abiding and eating”, “sthiti” and “odana” (make) “sthityodane”—on account of that 2. “On account of the abiding” of one bird in the tree, i.e. the body, without eating the fruit of work and shining, and “on account of the eating” of the fruit of work by the other as subject to karmas,—as laid down in the text which refors to the support of the heaven, the earth and the rest, viz. ‘Of these two, one tastes the sweet berry, the other looks on without eating’ (Muṇḍ. 1.1.3),—the difference between the individual soul and Supreme Soul is known. Hence, it is established 1 Ś. R, Bh, ŚK, B 2 This explains the compound ‘sthityodanābhyām’

150 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ 1. 3. 8. ADH. 2.] that the independent and omniscient Supreme Soul alone is the bridge to immortality; and as the soul of all, He is also the support of the heaven, the earth and the rest. Here ends the section entitled 'The heaven, the earth and the rest' (1) COMPARISON Śaṁkara Reading and interpretation same, but points out at the end in his usual manner that the distinction between the individual soul and Brahman is no more real than that between the ether within a pot and the universal ether and so on.¹ Adhikaraṇa 2: The section entitled 'The plenty'. (Sūtras 8-9) SŪTRA 8 "THE PLENTY (IS THE LORD), BECAUSE OF THE TEACHING (OF IT) AS ABOVE SERENITY (VIZ. THE VITAL-BREATH)." Vedānta-pārijāta-saurabha The Plenty, taught by the highest teacher, the venerable Sanat- kumāra, to our preceptor, the reverend Nārada, in the passage: 'But the Plenty alone should be enquired after' (Chānd. 7.22 1 ²), is not the vital-breath, but the Highest Person Why? "Because of the teaching" of the Plenty as "above" the vital-breath. Vedānta-kaustubha Now, the reverend author of the aphorisms is showing that the text: 'But the Plenty alone should be enquired after' (Chānd. 7.22.1) and so on, refers to Brahman. ¹ Ś.B 1 3.7, p. 31 ² Ś, R, Bh, ŚK, B.