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VOLUME II THIRD CHAPTER (Adhyāya) FIRST QUARTER (Pāda) Adhikarana 1: The section entitled "Obtain- ing what is different from that". (Sūtras 1-7) SŪTRA 1 "IN OBTAINING (A BODY) DIFFERENT FROM THAT (THE SOUL) HASTENS CLOSELY EMBRACED, FROM QUESTION AND DETERMINA- TION." The interpretation of the Brahma-sūtras, entitled the Vedānta- pārijāta-saurabha, composed by the reverend Nimbārka. The object to be established (viz. Brahman) being definitely ascertained by means of concordance and non-contradiction,¹ now the means (sādhanas) are being determined Here with a view to generat- ing dispassion, the author is, first, exhibiting the soul's going to and returning from the heaven and the rest. The individual soul, having the stated marks ² and possessed of the vital-breath, discarding the present body, goes to another body, as "closely embraced" indeed by the subtle elements. This is known "from question to determina- tion", viz.: 'Do you know how in the fifth oblation water comes to have the speech of man?' (Chānd. 5.3.3 ³) and so on. THE COMMENTARY ENTITLED VEDĀNTA-KAUSTUBHA, COMPOSED BY THE REVEREND ŚRĪNIVĀSA. The object to be resorted to, an ocean of all auspicious attributes, free by nature from all faults and the object which one should desire to enquire after—being determined in the two preceding chapters, ¹ The concordance of all the scriptural texts with regard to Brahman has been demonstrated in the first chapter; and the non-contradiction in the doctrine of the causality of Brahman, in the second. ² Vide Br. Sū. 2 3 16 ff. ³ Ś, R, Bh, Śk, B. ( 475 )

[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

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

[sū. 3. 1. 2. ADH. 1.] VEDĀNTA-PĀRIJĀTA-SAURABHA 477 that offering Soma, the king, arises ’ ” (Chānd. 5.4.2) and so on, establishes that water alone, offered to the heaven-world and so on, becomes denotable by that term thus ‘ “In the fifth oblation water comes to have the speech of man” ’ (Chānd 5.9.1). The sense is this : ‘The gods’, i. e. the vital-breaths which are the associates of the individual soul, ‘offer’, i. e. throw, ‘reverence’ to the heaven-world, imagined as fire, and that is transformed into an immortal body, called ‘Soma, the king’. Those very gods offer that body to the fire of cloud; and that body, offered thereto, becomes rain. The very same gods offer that rain to the fire of earth, and that, offered thereto, assumes the form of food. The very same gods offer that food to the fire of person; and offered thereto, that food assumes the form of semen. The very same gods offer that semen to the fire of woman, and that semen, offered thereto, becomes an embryo and obtains the name of a person. In this way, water comes to attain the name of a person. Although acquainted with all this, the king Pravāhaṇa, having put to Śvetaketu the questions about the goal of workers, asked this too thus: ‘Do you know how in the fifth oblation water comes to have the speech of man?’ (Chānd. 5.3.3). Thus asked, Śvetaketu, approaching his father Gautama, said. ‘I have been asked thus by the king, I do not know its answer’. Gautama, himself not knowing it, approached the king and said : ‘Impart that knowledge to us’ Thereupon the king answered Gautama. From such question and answer, it is definitely ascertained that the individual soul goes to another body as closely embraced indeed by the invisible subtle elements. SŪTRA 2 “BUT ON ACCOUNT OF (WATER) CONSISTING OF THE THREE (ELEMENTS), ON ACCOUNT OF PREPONDERANCE.” Vedānta-pārijāta-saurabha Since water consists of the three elements in accordance with the scriptural text about tripartition,¹ the other two are also to be understood here. The mention of water only, on the other hand, fits in on account of its preponderance. ¹ Vide Chānd. 6.3.3. See Br. Sū. 2.4.19–21.

478 VEDĀNTA-KAUSTUBHA [SŪ. 3. 1. 3. ADH. 1.] Vedānta-kaustubha Apprehending the objection, viz., since in the question: ‘ “Do you know how in the fifth oblation’ ” (Chānd. 5.3 3), and likewise in the determination (i.e. answer), there is the mention of the term ‘water’, it is known that the soul goes surrounded by water. This being so, it cannot be said that it goes surrounded by all the subtle elements,—the author says: The term “but” is meant for disposing of the objection. Since water consists of the three elements in accordance with the scriptural text: ‘ “Let me make each of them tripartite’ ” (Chānd. 6.3.3), the other two also are understood, viz. food and fire, the rise of the body from mere water being impossible. Why, then, there is the mention of water only in the question as well as in the answer?²— to this the author replies: “On account of preponderance” of water, it alone has been mentioned. Although it appears that in the body there is the preponderance of the earth, since it is observed to be hard, yet on account of there being the preponderance of water in semen and blood, the statement: “On account of preponderance” is perfectly justifiable. COMPARISON Bhāskara Reading different, viz. “Ātmakāt tu . . .”.¹ SŪTRA 3 “AND ON ACCOUNT OF THE GOING OF THE SENSE-ORGANS.” Vedānta-pārijāta-saurabha And because of the scriptural declaration of the going of the sense- organs thus “He going out . . . all the sense-organs go out after him” (Bṛh. 4.4.2²), the soul goes, closely embraced indeed by the subtle elements. Vedānta-kaustubha In accordance with the scriptural text: ‘He going out the vital- breath goes out after him. The vital-breath going out, all the sense- ¹ Bh. B. 3 1 2, p. 152. ² Ś, R, Bh, Śk, B

[sū. 3. 1. 4. ADH. 1.] VEDĀNTA-KAUSTUBHA 479 organs go out after it’ (Bṛh. 4 4.2); in accordance with the Smṛti passages · ‘ “It draws the sense-organs of which the mind is the sixth” ’ (Gītā 15 7), ‘ “When the lord obtains a body and when he departs from it, he goes taking them, as the wind take fragrances from their abodes” ’ (Gītā 15.8), as well as on account of this going of the sense- organs like speech and the rest together with the chief (vital-breath), the soul goes closely embraced indeed by the subtle elements, as going is not possible on the part of the sense-organs which are without a substratum,—this is the sense SŪTRA 4 “IF IT BE OBJECTED: ON ACCOUNT OF THE SCRIPTURAL MENTION OF THE GOING (OF SPEECH AND THE REST) TO FIRE AND THE REST, —(WE REPLY:) NO, ON ACCOUNT OF METAPHORICAL NATURE ” Vedānta-pārijāta-saurabha If it be objected: Because of the scriptural mention of the “going”, i.e. disappearance, of speech and the rest into fire and so on thus · ‘When the speech of this dead man goes into fire, his breath into the air, his eye into the sun’ (Bṛh. 3 2 13 ¹) and so on, they do not go with the soul,—(we reply ) “No”, “on account of the metaphorical nature” of the text about fire and the rest, it being cited together with the text: ‘His body-hairs to the medicinal herbs, his hairs on the head to the trees’ (Bṛh. 3 2 13 ²). Vedānta-kaustubha If it be objected · The going of the sense-organs with the individual soul is not justifiable, since the text: ‘When the speech of this dead man goes into fire, his breath into the air, his eye into the sun’ (Bṛh. 3.2 13) mentions the “going”, i e. the disappearance at the time of the death of the body, of the sense-organs like speech and the rest, into the deities like fire and so on,—(we reply :) “No” Why ? “On account of metaphorical nature”. That is, the scriptural ¹ Ś, R, Bh, Śk, B. ² Op. cit.

480 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3 1. 5 ADH. 1.] text about the dissolution of speech and the rest into fire and so on is only figurative, concerned with the passing out of the presiding deities, while the text: ‘The vital-breath going out’ (Bṛh. 4 4 2) may be interpreted literally. The metaphorical nature of the text: ‘When the speech of this dead man’ (Bṛh. 3 12 13) is known from the fact of its being cited together with the text: ‘His body- hairs to the medicinal herbs, his hairs on the head to the trees’ (Bṛh. 3 12.13) It is never found that the body-hairs and the rest of a dead man dissolve into the medicinal herbs, etc. SŪTRA 5 “IF IT BE OBJECTED ON ACCOUNT OF NON-MENTION IN THE FIRST, (WE REPLY :) IT ALONE,¹ ON ACCOUNT OF FITTING IN ” Vedānta-pārijāta-saurabha If it be objected: “On account of the non-mention of water “in the first” fire, how can it become a person in the fifth oblation ? —(we reply .) “No”, since by the term ‘reverence’ “it alone” is denoted “on account of the fitting in” of the introduction and the rest (on this view alone). Vedānta-kaustubha If it be objected: In the text ‘In this fire the gods offer reverence’ (Chānd. 5 4 2) reverence is mentioned as the object to be offered “in the first” fire, but there is no mention of water, and hence how can water become a person in the fifth oblation; and how, in the absence of its mention at first, can the going of the soul as closely embraced by the subtle elements (i e. waters) be admitted on the ground of its consisting of the three (elements) ?— (We reply:) “No”. The term “for” implies the reason, i.e because “the very same” water, mentioned in the question; ‘“Do you know how in the fifth oblation water comes to have the speech of man ? ”’ (Chānd. 5 3.3), is denoted by the word ‘reverence’. Why? “On account of fitting in”, i e. on account of the fitting in of the introduction and the conclusion, otherwise the question and the ¹ The word ‘Ap’ (=water) is always plural. Hence the plural form “tāḥ” has been used in the sūtra.

[sū. 3. 1. 6. ADH. 1.] VEDĀNTA-PĀRIJĀTA-SAURABHA 481 answer cannot refer to the same topic. Thus, if in the beginning of the answer, viz. '"In this fire the gods offer reverence"' (Chānd. 5.4.2), given to the question, viz. '"Do you know how in the fifth oblation water comes to have the speech of a man?"' (Chānd. 5 3 3), by the term 'reverence' (śraddhā) reverence which is of the form of a special kind of mental mode be understood, then evidently such a reverence, a mere mental mode, cannot be referred to in the subse- quent passage: '"Thus, verily, in the fifth oblation water comes to have the speech of a man"' (Chānd. 5.9.1). Thus, there must be (on this view) one kind of question, another kind of beginning of answer, and another kind of answer. Moreover, it is impossible for reverence, which is of the form of a mental mode, to be an object that may be offered; and it is also impossible for the moon, rain and the rest to have a mental mode as their material cause. In the text: 'Water indeed produces faith in him for holy works', water is declared to be the cause of reverence and reverence is declared to be its effect. Accordingly, the word 'reverence' should be known to imply water metaphorically.¹ The application of the word 'reverence' to water is found in Scripture itself. Compare the passage: 'Reverence, verily, is water Beginning with reverence alone he performs a sacrifice' (Tait. Sam. 1.6.8.1 ²). The moon too is declared by Scripture to have reverence for its material cause in the passage: '"(The gods) offer reverence. From that offering Soma, the king, arises"' (Chānd. 5.4.2). SŪTRA 6 'IF IT BE OBJECTED THAT ON ACCOUNT OF NOT BEING MENTIONED, (WE REPLY) NO, ON ACCOUNT OF THOSE WHO PERFORM SACRIFICES AND THE REST BEING KNOWN." Vedānta-pārijāta-saurabha If it be objected that it cannot be said that the individual soul goes, closely embraced by the subtle elements, because there is no ¹ That is, the cause and the effect being non-different, the effect (reverence) may stand for the cause (water). ² P. 81, lines 23-24, vol 1.

[SŪ. 3. 1. 6. 482 VEDĀNTA-KAUSTUBHA ADH. 1 ] mention of the individual soul as there is of water and the rest,— (we reply:) “no”. Having established that those who perform sacrifices attain the world of the moon through the path of smoke, thus: ‘Those who worship through sacrifice, charitable deeds and alms-giving,—they pass into the smoke’ (Chānd. 5.10.3 ¹), the text goes on to establish them alone by the word ‘Soma’, thus ‘This is Soma, the king’ (Chānd. 5 10.4 ²). As pious workers are referred to in the passage: ‘Soma, the king, arises’ (Chānd. 5 1 2), the above objection has no force. Vedānta-kaustubha If it be objected: water may be denoted by the term ‘person’ in the fifth oblation through the successive order of reverence, moon, rain and so on. Other two elements, too, may be understood on account of water consisting of the three elements. But it cannot be said that the individual soul goes, closely embraced by the elements like water and so on. Why? Because in this text there is no mention of the individual soul as there is of water and the rest,— We reply: “No”. Why? “On account of those who perform sacrifices and the rest being known.” Having established that those who perform sacrifices and so on attain the world of the moon through the path of smoke thus: ‘Those who worship through sacrifices, charitable deeds and alms-giving—they pass into the flame’ (Chānd. 5.10.3), the text goes on to denote them alone (viz. those who perform sacrifices, etc.) by the word ‘Soma, the king’, thus ‘This is Soma, the king’ (Chānd 5.10.4). This being so, in the text under discussion too, viz. ‘In this fire the gods offer reverence. From that offering Soma, the king, arises’ (Chānd. 5.4.2), those who perform sacrifices and the rest are referred to by the words ‘Soma, the king’. So there is indeed the mention of the individual soul. The sense is that it goes, closely embraced by the subtle elements like water and the rest. There is no fault whatsoever here. ¹ Ś, R, Bh, B. ² Correct quotation: “Eṣa Soma rājā”. Vide Chānd. 5 10.4, p. 261 ; Ś, R, Bh, Śk, B.

[sū. 3. 1. 7. ADH. 1.] VEDĀNTA-KAUSTUBHA 483 SŪTRA 7 “OR (THAT DESIGNATION IS) METAPHORICAL, ON ACCOUNT OF BEING NOT ACQUAINTED WITH THE SOUL, FOR THIS (SCRIPTURE) SHOWS. Vedānta-pārijāta-saurabha The mere workers “being not acquainted with the soul”, stand in a subordinate relation to the gods, and hence the designation of those who perform sacrifices and the rest as edible, viz. ‘That is the food of the gods. The gods eat that’ (Chānd 5 10 4 ¹) is “metaphorical”, in accordance with the scriptural text: ‘He is like a beast of the gods’ (Brh. 1.4.10 ²). Vedānta-kaustubha To the objection, viz. The going of the souls, which perform sacrifices and the rest, to the world of the moon for undergoing the fruits of works appears to be inconsistent, because in the text ‘That is the food of the gods. The gods eat that’ (Chānd. 5.10.4), Soma is mentioned as the food of the gods. Hence it cannot be said that the text: ‘Soma, the king, arises’ (Chānd. 5.4.2) refers to the souls which perform sacrifices and the rest, it being impossible for the souls to be food,—the author replies: The term “Or” is meant for disposing of the objection. Since those who perform sacrifices and the rest are only implements of enjoyment,—like sons, servants and so on,—to the gods, the statement that they are food is “metaphorical”, i.e figurative, but not literal, in conformity with the denial of chewing (i.e. actual eating) on the part of the gods in the passage: ‘The gods, verily, do not eat, do not drink, (but) are satisfied by seeing that very nectar’ (Brh 1.4.10). If it be objected It is unreasonable to hold that one who has become a god (viz. Soma) too is the implement of another’s enjoyment, like sons, servants and the rest,—(We reply.) no, “on account of being not acquainted with the soul”. Even then, it is indeed reason- able to hold that the mere workers “on account of not being acquainted with the soul”, are the implements of the enjoyment of those who are possessed of knowledge.

¹ Ś, R, Bh, Śk, B. ² Op. cit.

484 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 1 8 ADH. 2.] With a view to dispelling the notion that the view established by him is based only on what is seen,¹ the author says. “For this (Scripture) shows”. The scriptural text: ‘He is like a beast of the gods’ (Bṛh 1.4 10) “shows” that the individual soul, because of being not acquainted with the Ātman, is an implement of the enjoyment of gods Here ends the section entitled “Obtaining what is different from that” (1). COMPARISON Bhāskara Reading slightly different, viz he substitutes “Ca” for “Vā” ² Adhikarana 2: The section entitled “The passing away of works”. (Sūtras 8—11) SŪTRA 8 “ON THE PASSING AWAY OF WORKS, (THE SOUL RE-DESCENDS AS) POSSESSED OF THE REMNANTS OF RESULTS, ON ACCOUNT OF WHAT IS SEEN (I.E. SCRIPTURE) AND SMṚTI, AS (IT) HAD COME AND NOT THUS.” Vedānta-pārijāta-saurabha On the decay of the works, productive of fruits in the next world, the soul, possessed of the works, productive of fruits in this world, re-descends “as (it had) come and not thus”, in accordance with the scriptural text: ‘Hence those who are of a pleasant conduct here, the prospect is indeed that they will attain a pleasant birth’ (Chānd. 5.10.7 ³), and in accordance with the Smṛti passage: ‘Men of (different) castes and stages of life, who are devoted to their own works, having departed and having undergone the fruits of works, attain, through the remnant of that, births in distinguished castes and families, ¹ Vide the objection above that the soul is never seen to be food. ² Bh. B 3.1.7, p. 154. ³ Ś, R, Bh, Śk, B.

[sū. 3. 1 8 ADH 2.] VEDĀNTA-KAUSTUBHA 485 endowed with beauty, longevity, scriptural knowledge, wealth, happiness and intelligence' (G D.S 11.2.9 ¹). Vedānta-kaustubha Thus it has been established that the workers, while ascending, are closely embraced by water and the rest Now, if all Karmas be exhausted by enjoyment there, the souls cannot evidently attain again various kinds of bodies,—it is being established now that while descending, they are possessed of the remnants of the consequences of their acts In the text 'Having dwelt there as long as there is a remnant (of their good works) (Sampāta), then they return again by the way they came' (Chānd. 5 10.5) and so on, the descent of those who are in heaven is recorded. Here a doubt arises, viz whether the soul, which is in heaven, re-descends without any remnants of the results of its acts, or as possessed of the remnants of results. The prima facie view is as follows The word "Sampāta" means whereby one falls down,² i e work Hence in accordance with the text. 'Having dwelt as long as there is sampāta' (Chānd. 5.10 5), the soul enjoys all the fruits of its works. This being so, after enjoying all works, the soul re-descends without any remnants of the results of its acts. With regard to it, we reply. "On the passing away", i e. on the decay, through enjoyment, "of works", i.e only of works like sacrifices and the rest, performed with the attainment of heaven in view, the individual soul, "possessed of the remnants of consequences", re- descends "as (it had) come", i.e. as it had gone, or in the way of its ascent, "and not thus", i e in a different way. By the scripture text. 'As long as there is sampāta' (Chānd. 5.10.5) and so on, the group of works, the cause of the attainment of heaven, is denoted. By the term "remnants of results" ("anuśaya") the works, other than the above and the causes of the attainment of the body and the rest, are understood. The sense is that one, who is possessed of these remnants of results, re-descends by the way of its ascent, the order of which is: smoke. night, the other (viz, the dark) fortnight,

¹ P. 15, lines 18–20. Slight variations are found. S, R, Bh. ² Sampataty anena sampātaḥ.

486 VEDĀNTA-KAUSTUBHA [SŪ. 3. 1. 8 ADH. 2.] the six months of the northern progress of the sun, the world of fathers, the ether and the moon,¹ i e. through the order: the moon, the ether, the air, smoke, mist, cloud and rain ² Why ? "On account of what is seen and Smṛti." 'What is seen' means Scripture, and it declares the descent of the soul as possessed of the remnants of its works thus: 'Then those who are of a pleasant conduct here,—the prospect is indeed that they will attain a pleasant birth, the birth of a Brāhmaṇa, or the birth of Kṣatriya, or the birth of a Vaiśya Now, who are of a stinking conduct here,—the prospect is indeed that they will attain a stinking birth, the birth of a dog, or the birth of a pig, or the birth of a Caṇḍāla' ³ (Chānd. 5 10.7). The sense is: 'Those who are of a pleasant conduct', i.e. those who perform good deeds, when re-descended here from heaven, attain the births of a Brāhmaṇa and the rest But 'those who are of a stinking conduct', i e. those who perform contemptible deeds, having returned here from hell, attain the births of dogs, pigs, and the rest Smṛti too declares the descent of the soul as possessed of the remnants of its works thus· 'Men of (different) castes and stages of life, who are devoted to their own works, having departed and having undergone the fruits of works, attain, through the remnant of these, births in distinguished castes and families, endowed with beauty, longevity, scriptural knowledge, wealth, happiness and intelligence' (G.D.S. 11 29). COMPARISON Bhāskara Reading slightly different, viz. he leaves out the "Ca".⁴ Baladeva He divides this sūtra into two separate sūtras,—thus· "Kṛtā'tyaye . . ." and "Yathetam . . . ca" ⁵ ¹ Vide Chānd. 5.10.3-4. This is, the order of ascent. ² Vide Chānd. 5.10.5-6. That is, the order of descent is partly similar ("Yathetam") to that of ascent, and partly dissimilar ("anevam ") to it. The two journeys are alike, as in both cases the soul passes through the moon, the ether and smoke; but different, as the descending soul passes through the air and does not pass through the world of fathers and the rest of the stages of ascent. Vide also Bṛh. 6 2.16—exactly similar account given. ³ An outcaste, born of a Brāhmaṇa mother and a Śūdra father. ⁴ Bh. B 3.1.8, p. 154. ⁵ G.B 3.1.8.

[SŪ. 3. 1. 9. ADH. 2] VEDĀNTA-KAUSTUBHA 487 SŪTRA 9 "IF IT BE OBJECTED ON ACCOUNT OF CONDUCT, (WE REPLY.) NO, (THE TEXT IS) MEANT TO CONNOTE THAT (VIZ WORK) META- PHORICALLY, SO KĀRṢṆĀJINI THINKS." Vedānta-pārijāta-saurabha If it be objected that in the phrase "of a pleasant conduct" (ramaṇīya-caraṇā) (Chānd. 5 10 7), the word 'caraṇa' means conduct. Our purpose being served therefrom alone, the descent of the soul as possessed of the remnants of its works is not possible,—(We reply ) "No", since the text about 'Caraṇa' "is meant to connote" work, "so Kārṣṇājini" thinks Vedānta-kaustubha If it be objected : If in the text : 'Those who are of a pleasant conduct attain a pleasant birth. Those who are of a stinking conduct attain a stinking birth' (Chānd. 5.10.7), the word 'Caraṇa' means good and bad deeds, then alone we can assert that the soul descends as possessed of the remnants of its work for attaining good and bad births: but that is not the case. Why ? "On account of conduct," i.e. on account of behaviour. As the attainment of good and bad births, is mentioned here the word 'Caraṇa' does not mean work, but only conduct ; and this latter has been designated in the Veda by the word 'good conduct' as different indeed from work thus : 'Those works which are irreproachable are to be practised and not others. Those that are our good should be revered by you and not others' (Tait. 1 11). Hence to say that the soul re-descends as possessed of the remnants of its works is inconsistent,— (We reply :) "No", since the teacher "Kārṣṇājini" thinks that the scriptural text about 'caraṇa', is "meant to connote" work "metaphorically", as in the absence of good and bad deeds, the attainment of good and bad births from mere conduct is impossible. COMPARISON Śaṁkara and Bhāskara Reading different, viz. omit "tad" ¹ ¹ Ś.B. 3.1.9, p. 691; Bh. B. 3.1.9, p. 155.

488 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 1 10-11. ADH. 2.] SŪTRA 10 "IF IT BE OBJECTED THAT (THERE IS) FUTILITY, (WE REPLY) NO, BECAUSE OF THE DEPENDENCE ON THAT" Vedānta-pārijāta-saurabha If it be objected that in that case there may be "futility of conduct,—(we reply) "no", "because of the dependence" of works on conduct. Vedānta-kaustubha If it be objected that there may be "futility" of conduct called 'caraṇa', if it be admitted that the scriptural text about 'caraṇa' is meant for connoting work,—(we reply) "no", "because of the dependence" of good and bad works on good and bad conduct, the former being accomplishable by the latter, in accordance with the Smṛti passage: "The Vedas do not purify one who is devoid of good conduct' (V. Sm. 6.3 ¹). SŪTRA 11 "BUT (THE WORD 'CARAṆA' MEANS) NOTHING BUT GOOD AND BAD WORKS, SO BĀDARI (THINKS)." Vedānta-pārijāta-saurabha "Good and bad works" are denoted by the word 'caraṇa', "so Bādari" (holds). Vedānta-kaustubha In the phrase: 'of a pleasant conduct' (ramaṇīya-caraṇā) the word 'caraṇa' means good deed; and in the phrase 'of a stinking conduct' (kapūya-caraṇā), the word 'caraṇa' means bad deed. Thus by the term 'caraṇa' good and bad deeds are denoted. The separate designation has a meaning in accordance with the maxim of a Brāhmaṇa-mendicant,²—"but this", the teacher "Bādari" holds ¹ P. 197, line 7. Ś, R, Bh. ² I.e. the Brāhmaṇa-parivrājaka-nyāya, which is the same as the Brāhmaṇa- Vasiṣṭha-nyāya and the Go-balīvarda-nyāya. When it is said: 'The Brāhmaṇas should be fed, the mendicants as well', the separate mention of the latter, who are really included in the former, merely emphasizes their position as a special

[sū. 3. 1. 12 ADH 3 ] VEDĀNTA-KAUSTUBHA 489 Hence it is established that the soul re-descends as possessed of the remnants of its works Here ends the section entitled “The passing away of works” (2) COMPARISON Bhāskara Reading slightly different, viz. he omits the word “iti”.¹ Adhikaraṇa 3: The section entitled “Those who do not perform sacrifices and the rest”. (Sūtras 12–21) PRIMA FACIE VIEW (Sūtras 12–16) SŪTRA 12 “AND (THE ASCENT) OF EVEN THOSE WHO DO NOT PERFORM SACRIFICES AND THE REST IS DECLARED BY SCRIPTURE.” Vedānta-pārijāta-saurabha The going of those who do not perform sacrifices and the rest is being considered. Here, first, the prima facie view is as follows: The going of even the wicked, who are attached to what is prohibited and averse to what is enjoined, “is declared in Scripture” thus ‘Whoever, verily, depart from this world,—they all go to the moon’ (Kauṣ. 1 2²). Vedānta-kaustubha Thus, the ascent of those, who perform sacrifices, works of public utility and so on, to the moon and their descent therefrom have been considered. Now the question is being considered, viz. whether those also who do not perform sacrifices and the rest go to the region of the moon or not. part of the general body. (Vide L.N., p. 28, Part 1.) In the same way, here though ‘caraṇa’ (= good and bad work) is really included under the general term ‘karma’ (= work), yet the former is sometimes spoken of separately to bring it out specially. ¹ Bh. B. 3.1.11, p. 155. ² Ś, R, Bh, Śk, B.

490 VEDĀNTA PĀRIJĀTA-SAURABHA [sū. 3. 1. 13. ADH. 3.] On the doubt, viz. whether those who do not perform sacrifices and the rest, too, go to the region of the moon or not,—the prima facie view is as follows. The word "aniṣṭha" (in the sūtra) means forbidden deeds, and the word "ādi" means the giving up of what is enjoined. The going of even those who perform what is forbidden and give up what is enjoined "is declared" by a Kauṣītaki-text, viz. 'Whoever, verily, depart from this world,—they all go to the region of the moon' (Kauṣ. 1. 2). PRIMA FACIE VIEW (continued) SŪTRA 13 "BUT (THERE ARE) ASCENT AND DESCENT OF OTHERS, HAVING EXPERIENCED (THE CONSEQUENCES OF THEIR EVIL DEEDS) IN THE ABODE OF YAMA, SUCH A GOING BEING DECLARED." Vedānta-pārijāta-saurabha "There are ascent to and descent from" the orb of the moon on the part of those who do not perform sacrifices and the rest, after they have experienced sufferings in the abode of Yama, "such a going being declared" in texts like: ' "He comes under my sway again and again" ' (Kaṭha. 2.6 ¹), 'The son of Vivasvat, the meeting of place ² of men' (Ṛg. 10.14. 1 ³) and so on. Vedānta-kaustubha To the objection, viz. If both the pious and the impious go to the moon, then Scripture, concerned with injunctions and prohibitions, must be futile,—(the prima facie objector) replies: The term "but" is meant for disposing of the above objection. That is, the pious as well as the impious do not go to the moon, and hence the two kinds of scriptural texts are not futile by any means Then what is the difference between these two cases?—We reply: "On account of such a going being declared", i.e. because the going ¹ Ś, R., Bh, B. ² Correct reading translated, viz "saṁgama" and not "saṁyamana". ³ P. 270, line 9. Ś, R., Bh, Sk.

[sū. 3. 1. 13. ADH. 3 ] VEDĀNTA-KAUSTUBHA 491 of the latter to the abode of Yama is declared by texts like: 'The passage from this world into another is not manifest to him who is childish, careless, deluded with the delusion of wealth. Thinking, 'This is the world, there is no other', he comes under my sway again and again' (Katha. 2.6), 'The son of Vivasvat, the meeting-place of men,¹ Yama the king' (Ṛg. V. 10 14.1) and so on. "There are ascent to and descent from" the region of the moon on the part of those who do not perform sacrifices and the rest, after they have experienced sufferings "in the abode of Yama" in accordance with their own respective works. The sense is that the impious, having undergone various sufferings, and having then ascended to the world of moon, re-descend COMPARISON Śaṁkara, Śrīkaṇṭha and Baladeva This is sūtra 13 in the commentaries of the first two, but sūtra 14 in the commentary of the last. According to them, it does not con- tinue the prima facie view, but lays down the correct conclusion against the preceding prima facie sūtra, thus: "But there are ascent (to the world) and descent (to hell) of others, after having experienced in the abode of Yama, such a course being declared". That is, it is not a fact that those who do not perform sacrifices and the rest too go to the moon. They do not do so. But they descend to the hell, experience the consequences of their evil deeds there, and then ascend to the earth once more ² The literal interpretation of the following three sūtras is the same, but while Nimbārka takes them to be stating the prima facie view, they take them to be giving the correct conclusion. Thus, while according to Nimbārka, Rāmānuja and Bhāskara four sūtras state the prima facie view, according to Śaṁkara, Śrīkaṇṭha and Baladeva, only one.

¹ See footnote 2, p. 492 ² Ś B. 3.1 13, p. 694; Śk B. 3.1 13, p. 208, Part 9; G.B. 3.1.14, pp. 22-23, Chap. 3. 2

[sū. 3. 1. 14-15 492 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 3.] PRIMA FACIE VIEW (continued) SŪTRA 14 “AND SMṚTI TEXTS DECLARE.” Vedānta-pārijāta-saurabha Parāśara and the rest declare that they (viz. the impious) are under the sway of Yama. Vedānta-kaustubha Parāśara and others declare that all are under the sway of Yama thus: ‘And all those, verily, come under the sway of Yama, reverend sir!’ (V.P. 3.7.5 ¹) ————— SŪTRA 15 “MOREOVER SEVEN.” Vedānta-pārijāta-saurabha Smṛti texts declare also that there are seven hells, beginning with the Raurava. Vedānta-kaustubha And “moreover” Smṛti texts declare that there are seven hells,— beginning with Raurava and the rest,—as the places to be approached by the sinners. COMPARISON Śaṁkara and Śrīkaṇṭha They add a “ca” thus: “Api ca sapta” ² ———————————————————————————————————————————————— ¹ P. 372. ² Ś.B. 3.1.15, p. 695. Śk. B. 3.1 15, p 208, Part 9.

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[SŪ. 3. 1. 16-17. ADH. 3 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 493 PRIMA FACIE VIEW (concluded) SŪTRA 16 "ON ACCOUNT OF HIS ACTIVITY EVEN THERE, (THERE IS) NO CONTRADICTION" Vedānta-pārijāta-saurabha "On account of the activity" of Yama alone even in the Raurava and the rest, due to the fact that Citragupta and the like, the presiding lords, are under the control of Yama,—to hold that there are other lords too involves "no contradiction". Vedānta-kaustubha To the objection, viz Smṛti texts declare that in Raurava and the rest there are other presiding lords like Citragupta and the rest. Hence to say that all come under the sway of Yama seems to be inconsistent,—(the prima facie objector) replies: "On account of his activity," i.e. on account of Yama's activity", "even there too", i.e. in Raurava and the rest too, Citragupta and the rest are under the control of Yama; and hence there is "no contradiction". CORRECT CONCLUSION (Sūtras 17–20) SŪTRA 17 "BUT (THE PATHS) OF KNOWLEDGE AND WORK THUS, ON ACCOUNT OF BEING THE SUBJECTS OF DISCUSSION." Vedānta-pārijāta-saurabha Now the correct conclusion: Scripture shows the non-descent of those who do not perform sacrifices and the rest, under the knowledge of the five fires ¹ thus: 'Now through neither of these two paths these small many-times returning creatures are born. "Be born and die",—thus is this third place. Thereby this world is not filled up' (Chānd. 5.10.8 ²). By the phrase: 'of the two paths', knowledge and work are designated, these two "being the subjects under discussion". In the ¹ See pp. 809-10 of the book. ² Ś, R, Bh, ŚK, B.