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[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.

An exact line-by-line transcription of the text on the page:

[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.

[sū. 3 1. 17. 494 VEDĀNTA-KAUSTUBHA ADH. 3 | text: 'So those who know this' (Chānd. 5.10.1), the path of gods, and in the text 'Sacrifices, works of public utility, alms-giving' '(Chānd. 5.10.3), the paths of fathers are mentioned. Those who do not go through either of these two, are these beings who enjoy a third place. The sinners never go to the moon—this is the sense of the text. Vedānta-kaustubha Now the author states the right conclusion. The term "but" is meant for disposing of the prima facie view. The going to the region of the moon does not fit in on the part of those who do not perform sacrifices and the rest, since under the knowledge of five fires, viz in the passage: '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), Scripture declares the non- descent of those who do not perform sacrifices and the rest. By the phrase: 'of these two paths', knowledge and work are designated. This very thing the author of the aphorisms states: "Of knowledge and work thus". The word 'meaning' is implied. Why? On account of these two "being the subjects under discussion", i.e. the words 'these two' in the text: 'of these two' denote what has been referred to before as the topic. The sinners do not become entitled to either of these two 'paths', i.e. the path of knowledge and the path of work, or the path of gods and the path of fathers. The resultant meaning is as follows: Having stated: 'So those who know this, and those who in the forest worship through faith and austerity' (Chānd. 5.10.1), the text goes on to show the true path of gods, the path concerned with knowledge, in the text: 'They pass into light, from light to day' (Chānd. 5.10.1) and so on. And having stated: 'Now, those who in the village worship through sacrifices, works of public utility and alms-giving' (Chānd. 5.10.3), the text goes on to show the path of gods, concerned with meritorious works. Those who do not go through either of these two, are those beings who enjoy a third place. The scriptural text: 'Whoever, verily, depart from this world,—they will go to the moon' (Kauṣ. 1.2) too refers to the journey of those who perform sacrifices and the rest.

[sū. 3. 1. 18 ADH. 3.] VEDĀNTA-KAUSTUBHA 495 COMPARISON Śaṃkara, Śrīkaṇṭha and Baladeva They reach the same conclusion as Nimbārka does, viz. that the sinners do not go to the world of moon. Only while they definitely say that the sinners go to hell, Nimbārka says that they go to a 'third place' and leaves the question there. CORRECT CONCLUSION (continued) SŪTRA 18 "(THERE IS) NO (NEED FOR THE FIFTH OBLATION) IN THE THIRD (PLACE), BECAUSE OF OBSERVATION THUS." Vedānta-pārijāta-saurabha "In the third" place, there is no need for the fifth oblation even for the origination of the bodies of those who do not perform sacrifices and so on, "because it is observed" in the passage: ' "Be born" ' (Chānd. 5 10 8 ¹) that their bodies originate even without the fifth oblation which comes in the order of reverence and so on Vedānta-kaustubha It may be objected: The text: "In the fifth oblation water comes to have the speech of a man" (Chānd 5 9.1) declares that the soul depends on the fifth oblation for obtaining a body. And before this oblation, the soul attains the moon. Hence it must be admitted that even those who do not perform sacrifices and the rest ascend to and descend from the moon, in order that they may obtain bodies. To this the author replies here. The path beginning with light belongs to those who are desirous of salvation; the path called the path of father belongs to those who perform sacrifices and the rest. A third place as distinguished from these two is denoted by the term 'place'. In accordance with Scripture, in the third path of those who do not perform sacrifices and the rest, there is no need for the fifth oblation in order that the soul may obtain ¹ Ś, R, Bh, ŚK, B.

496 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 1. 19. ADH 3 ] a body. Why? "Because this is observed, i.e. because it is found in the text: '“Be born and die”',—thus is this third place" (Chānd. 5.10.8) that bodies are attained—even independently of the fifth oblation—by those who have entered into the third place. The sense is that those who perform sacrifices and the rest attain bodies in this world through the successive order, beginning with reverence, moon and so on; and in the case of their attaining bodies, there is a restriction with regard to number, viz "In the fifth oblation water comes to have the speech of man" (Chānd. 5.9.1) But in the case of those who do not perform sacrifices and so on, bodies are generated from water, intermixed with other elements, even without any restriction with regard to the number of oblations,—and not from water which comes in the order of reverence and the rest. By the text: "In the fifth oblation water comes to have the speech of a man" (Chānd 5.9.1), it is proved simply that in the fifth oblation water comes to be denotable by the word 'man', but it is not denied that it cannot come to have the speech of a man in any other way. There is also the absence of any limitation of the kind: 'In the fifth oblation alone water comes to have the speech of a man' CORRECT CONCLUSION (continued) SŪTRA 19 “AND MOREOVER (THIS IS) DECLARED BY SMṚTI IN ORDINARY LIFE.” Vedānta-pārijāta-saurabha It is “declared by Smṛti” in the passage “He was born from fire for the destruction of Drona, so it has been heard by us”, and so on, that the bodies of even those who performed sacrifices and the rest, like Dhṛṣṭadyumna and so on, originated even without the fifth oblation. Vedānta-kaustubha In the Mahā-bhārata and the rest it is mentioned that the bodies of even pious workers, like Dhṛṣṭadyumna and so on, originated independently of the fifth oblation. It is declared by Smṛti too: “There arose, from that fire, a god-like prince” (Mahā. 1.63936 ¹), ¹ P. 232, line 24, vol. 1.

[SŪ. 3. 1. 20-21. ADH. 3.] VEDĀNTA-KAUSTUBHA 497 “From the centre of the altar there arose too a princess of the Pāñcālas, well-beloved by her husband, beautiful to look at, with wide, deep black eyes” (Mahā 1.6398 ¹) and so on. CORRECT CONCLUSION (continued) SŪTRA 20 “AND ON ACCOUNT OF OBSERVATION.” Vedānta-pārijāta-saurabha It is found that among the four kinds of beings the moisture-born and the plant-born originate even without the union of the male and the female, so there is no need of the fifth oblation in all cases Vedānta-kaustubha It is directly observed that among the four kinds: womb-born, egg-born, moisture-born and plant-born, the moisture-born and the plant-born originate even without the union between the male and the female, so there is no need of the fifth oblation for the origination of the body in the case of sinners. CORRECT CONCLUSION (end) SŪTRA 21 “(THERE IS) INCLUSION OF THE MOISTURE-BORN BY THE THIRD TERM.” Vedānta-pārijāta-saurabha In the text: “ ‘The egg-born, the soul-born, the plant-born” (Chānd. 6.3.1 ²) third term includes the moisture-born as well. Hence there is no setting aside of four classes. Vedānta-kaustubha To the objection: The scriptural text: “ ‘Of these beings, verily, there are only three origins, the egg-born, the soul-born, the plant- ¹ Op. cit., line 29 ² Ś, R, Bh, ŚK, B.

[SŪ. 3. 1. 22. 498 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.] born" (Chānd. 6.3.1) does not mention the moisture-born. Hence there cannot be four kinds of beings—the author replies: The term 'plant-born', mentioned in the above text and "third" in order of reading: "The egg-born, the soul-born, the plant-born" "includes the moisture-born", i.e. the heat-born. Literally, the plant-born (udbhijja) are those which are born by bursting through the earth and water, i.e. trees and the rest; as well as lice and the like. Hence there are four kinds of beings. Thus it is established that those who do not perform sacrifices and the rest never ascend to the moon. Here ends the section entitled "Those who do not perform sacrifices and the rest" (3). Adhikaraṇa 4: The section entitled "Attain- ing the nature of that". (Sūtra 22) SŪTRA 22 "(THERE IS) ATTAINING THE NATURE OF THAT, 1 ON ACCOUNT OF FITTING IN." Vedānta-pārijāta-saurabha The process of descent is being considered. The question is as to whether in the text: "Then, by the very path they came they return again, just as they came, to the ether, from the ether to the air. After having become the air he becomes smoke; after having become smoke he becomes mist, after having become mist he becomes cloud; after having become cloud, he rains down" (Chānd. 5.10.5-6 2), it is said that the soul actually becomes the ether and the rest, just as it becomes a god and so on, or merely becomes similar to the ether and so on. If it be suggested that it actually becomes the ether and the rest,—we reply: It becomes similar to them. Why? Because that alone fits in. 1 The C S.S. ed. (p. 49) reads "sābhāvya . . ." instead of "svābhāvya . . ." 2 Ś, R, Bh, ŚK, B.

[SŪ. 3. 1. 22. ADH. 4 ] VEDĀNTA-KAUSTUBHA 499 Vedānta-kaustubha It has been pointed out above that those who perform sacrifices and the rest attain the world of the moon, being closely embraced by the subtle elements, and after having undergone the fruits of their works there re-descend with the remnants of the results of their works, just as they had come and not thus. Now, the process of that descent is being considered. On the doubt whether the scriptural text about descent, viz.. “Then, by the very path they came they return again, just as they came, to the ether, from the ether to the air. After having become the air he becomes smoke, after having become smoke he becomes mist, after having become mist he becomes cloud, after having become cloud he rains down” (Chānd. 5.10.5-6), implies that the descending souls, possessed of the remnants of the results of their works, become the ether and the rest, just as they become gods, men and so on; or that they only become similar to the ether and the rest,—the prima facie view is. It is implied that they become the ether and the rest, just as they become the moon, there being no distinction between the two cases. With regard to it, we reply: There is “attaining the nature of that”, i e. the above text means that the descending souls, possessed of the remnants of their works, become similar to the ether and the rest. Why? “On account of fitting in,” i e because the only reason- able conclusion is that they become similar to the ether and the rest, due to their contact with them. Thus, in ordinary life, milk can become curd, since when there is milk, there is no curd But the descending soul, possessed of the remnants of its works, cannot properly become the ether and the rest which are already existent, it being impossible for one thing to become another. The fact that it becomes a body, viz. the moon, for enjoying the fruits of its own meritorious works, stands to reason; but its becoming the ether and so on does not fit in, there being no question of enjoyment at that time. Hence the above scriptural text refers to its similarity with the ether and so on. Thus it is established that the soul becomes similar to them. Here ends the section entitled “Attaining the nature of that” (4).

[sū. 3. 1. 23. 500 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.] COMPARISON Śaṃkara He reads “sābhāvya . . .” instead of “svābhāvya . .” ¹. ―――――――――― Adhikaraṇa 5: The section entitled “In a not very long time” (Sūtra 23) SŪTRA 23 “IN A NOT VERY LONG TIME, ON ACCOUNT OF SPECIFICATION” Vedānta-pārijāta-saurabha The soul remains similar to the objects beginning with the ether and ending with rain only for a short time, and then having entered the earth, it attains the state of rice and the rest, in accordance with the specific statement, viz. “Thence, truly, it is difficult to escape” (Chānd. 5.10.6 ²). This text implying that it is more difficult for the soul to emerge out of its states of rice and the rest makes it clear that it remains in the previous state only for a short time. Vedānta-kaustubha Now the duration of the soul's state of similarity to the ether and the rest is being considered. The doubt is as to whether on attaining the ether, the air, smoke, cloud and rain, the soul, possessed of the remnants of its works, remains similar to them for a long time, or for a short time. On the suggestion: There is no evidence that it remains similar to them for a short time only; so we may reasonably conclude that the soul remains similar to them for a long time,— We reply: “In a not very long time”. That is, the soul, possessed of the remnants of its works, remains similar to the ether and the rest only for a short time, and then after becoming similar to rain, it enters the earth. Why? “On account of specification,” i.e. because after entering the earth, the soul becomes rice and so on, and the text ―――――――――――――――――――――――――――――――――――――――― ¹ Ś, B, 3.1.22, p. 698. ² Ś, R, Bh, ŚK, B

[sū. 3. 1. 24. ADH 6] VEDĀNTA-KAUSTUBHA 501 makes a specific statement with regard to its emergence therefrom thus: “Hence, truly, it is difficult to escape” (Chānd. 5 10 6), the sense being that ‘thence’ or from the state of rice and the rest, the emergence is more difficult, i e cannot be effected in a short time. This implies that the soul emerges from the states of the ether and the rest in a short time. The elision of the second ‘ta’ in the word ‘durnisprapataram’ (=more difficult to escape) is Vedic. Our view is correct also because there is no purpose in the soul’s remaining in a state of similarity to the ether and the rest for a long time Hence it is established that the soul remains similar to the ether and the rest for a short while Here ends the section entitled “In a not very long time ” (5) Adhikarana 6: The section entitled “Occupied by others” (Sūtras 24–27) SŪTRA 24 “IN (RICE AND SO ON), OCCUPIED BY OTHERS, ON ACCOUNT OF STATEMENT, AS IN THE PREVIOUS CASES” Vedānta-pārijāta-saurabha There is a text. “They are born here as rice and barley, as herbs and trees, as sesamum and beans (Chānd 5 10.6¹) Here the statement that they are born as rice and the rest, already occupied by other souls, really means that they only come to be connected with rice and the like. Why ? Because only their connection with rice and the like—as with the ether and the rest—is stated. Vedānta-kaustubha If on attaining rice and the rest, the soul remains in them for a long time, then do rice and the rest become bodies of the soul, possessed of the remnants of its work?—The author is solving this problem. After the souls, possessed of the remnants of their works, have attained the earth, it is said: “They are born here as rice and barley, ¹ Ś, R, Bh, ŚK, B

502 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 1. 25 ADH. 6.] as herbs and trees, as sesamum and beans" (Chānd. 5 10.6) Here the doubt is, whether rice and the rest become the bodies of the souls possessed of the remnants of their works, or whether the latter come to have only a connection with rice and the rest, just as they have with the ether and so on. Here, on the suggestion, viz that on the ground of the statement 'are born', they are born as having rice and the rest as their bodies,— We reply: They attain only a connection with rice and the rest, already occupied by other souls, entitled to immobile bodies. Why? “On account of statement, as in the previous cases” That is, it has been stated that the descending souls come to be connected only with the objects beginning with the ether and ending with rain and not that they are the souls of those objects, possessing them as their bodies, there being no reference to karmas—where there is participating in pleasure and pain, preceded by the assumption of a body, there is a reference to works, such as. “Those who are of a pleasant conduct attain a pleasant birth” (Chānd. 5.10.7) In the same manner the states of rice and the rest are designated in the text without indeed any reference to works. Hence the text simply means that the souls enter into those rice and so on. Further, the absence of any works, leading to immobile births, on the part of those who perform sacrifices and the rest, also proves that the words ‘are born’ imply a connection merely,—this is the sense SŪTRA 25 “IF IT BE OBJECTED THAT (SACRIFICES AND THE REST ARE) IMPURE, (WE REPLY') NO, ON ACCOUNT OF SCRIPTURAL TEXT.” Vedānta-pārijāta-saurabha If it be objected that their works like Jyotistoma and the rest are “impure”, involving, as they do, the killing of living creatures, and therefore these lead them to immobile births,—we reply: No impurity is involved in Jyotiṣṭoma and the rest, on account of scriptural injunction.