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

[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.

[SŪ 3. 1. 26 ADH. 6.] VEDĀNTA-KAUSTUBHA 503 Vedānta-kaustubha If it be objected. The works of those who perform sacrifices and the rest, viz. Jyotiṣṭoma and the rest, are "impure", involving, as they do, the sacrificing of animals to Agni and Soma and so on Thus, after having experienced the fruit of the meritorious portion of those sacrifices and so on in heaven, they attain immobile births as rice and so on for experiencing the fruit of that part of their action which is of a harmful nature,— We reply: No. Why? "On account of scriptural text," i.e. because Jyotiṣṭoma and the rest being acts of righteousness pure and simple "on account of scriptural text", are causes of happiness only. The sense is that the texts forbidding acts of unrighteousness like killing etc., viz. "Let no one harm any creature" (Mahā 12 9971¹), are not set aside by the texts enjoining acts of righteousness and indicating happiness as the reward. Such killing of sacrificial animals is indeed beneficial to those animals themselves, in accordance with the sacred text: "Thou dost not die, thou art not hurt, thou goest to the gods through easy paths. Where men of good deeds go and not evil-doers, there may the sun-god lead thee" (Tait. Br. 3.7 7.14²). Hence such acts are not impure. SŪTRA 26 "AFTER THAT (THERE IS) CONJUNCTION WITH ONE WHO PERFORMS THE ACT OF GENERATION." Vedānta-pārijāta-saurabha The soul becomes rice and the rest just as it becomes one who performs the act of generation, mentioned in the text: "For whoever eats food, who performs the act of generation, that he (viz. the ascend- ing soul) becomes again" (Chānd. 5.10.6 ³). Vedānta-kaustubha "After that", i.e. after the text designating that the soul becomes rice and the rest, there is a text about its connection with one who ¹ P. 716, line 26, vol. 3. ² P. 147, lines 6–8, vol. 3. Bibliotheca Indica ed. ³ Ś, R, Bh, ŚK, B.

504 VEDĀNTA-PĀRIJĀTA-SAURABHA [sū. 3. 1. 27. ADH. 6.] performs the act of generation: “For whosoever eats food, who per- forms the act of generation, that he (viz. the descending soul) becomes again” (Chānd 5 10.6). The compound “retaḥ-sig-yoga” is to be explained thus: One who performs the act of generation is ‘retaḥ- sic’; the connection of the soul, possessed of the remnants of its works is ‘retaḥ-sig-yoga’. Here the word ‘that’ means the eater, and the phrase, ‘that he becomes again’ establishes a connection merely. Like that the text about its becoming rice and the like too refers to its connection merely with them. The meaning of the statement: ‘That he becomes again’ is that the descending soul, entering into a connection with a man or an animal and so on who perform the act of generation, becomes similar to them. SŪTRA 27 “FROM THE WOMB THE BODY.” Vedānta-pārijāta-saurabha The body arises from the womb. Here ends the first quarter of the third chapter in the Vedānta- pārijāta-saurabha, an interpretation of the Śārīraka-mīmāṁsā texts by the reverend Nimbārka. Vedānta-kaustubha The soul, possessed of the remnants of its work, and separated from one who performs the act of generation, enters into connection with a womb in the fifth oblation and thereby attains a body. Hence it is ostablished that the texts preceding it, i.e those designating that the soul becomes the ether and the rest, prove only that it comes to be connected with them respectively. Here ends the section entitled “Occupied by others” (6). Here ends the first quarter of the third chapter in the holy Vedānta- kaustubha, a commentary on the Śārīraka-mīmāṁsā by the reverend teacher Śrīnivāsa.

[SŪ. 3. 1. 27 VEDĀNTA-KAUSTUBHA 505 ADH. 6 ] Résumé The first section of the third chapter contains 27 sūtras and 6 adhikaraṇas, according to Nimbārka, Śaṁkara, Rāmānuja, Bhāskara and Śrīkaṇṭha; and 28 sūtras and 6 adhikaraṇas according to Bala- deva, who divides sūtra 8 in Nimbārka’s commentary into two separate sūtras

THIRD CHAPTER (Adhyāya) SECOND QUARTER (Pāda) Adhikarana 1: The section entitled "The in- termediate place". (Sūtras 1-6) PRIMA FACIE VIEW (Sūtras 1-2) SŪTRA 1 "IN THE INTERMEDIATE PLACE, THE CREATION (IS DUE TO THE INDIVIDUAL SOUL), BECAUSE (SCRIPTURE) DEPICTS (SO)." Vedānta-pārijāta-saurabha Thus, the course of transmigratory existence has been enunciated for the purpose of generating a dispassion for worldly objects on the part of the individual soul in the waking state. Now, the states of dream and the rest are being determined. Referring to the dream-state, Scripture declares: "Now there are no chariots, no teams, no roads there. Then he creates chariots, teams and roads" (Bṛh. 4.3 10¹) and so on The doubt being, whether the creation of the chariots and the rest is due to the individual soul or to Brahman, the prima facie view is that in the sphere of dreams, the "creation" of chariots and the rest is due to the individual soul, "because" Scripture "depicts": "He creates. For he is the creator" (Bṛh. 4.3.9 ²). Vedānta-kaustubha Thus, in the first quarter, the relation of the soul in the waking state with the elements and the elemental has been elucidated for the purpose of generating a right discrimination between the soul and the non-soul; as well as its relation with heaven and hell for the purpose of generating a feeling of dispassion. Now with a view to making these discrimination and dispassion still stronger, the states of dream and the rest are being discussed; and with a view to promoting

¹ Ś, R, Bh, ŚK, B ² Ś, R, Bh, ŚK, B. ( 506 )

[sū. 3. 2. 1 ADH 1] VEDĀNTA-KAUSTUBHA 507 the rise of devotion for Brahman, the Highest Person, His attributes are being determined In the Bṛhadāraṇyaka, it is declared, referring to the state of dream: "There are no chariots there, no teams, no roads; then he creates chariots, teams and roads. There are no blisses there, no pleasures, no joys, then he creates blisses, pleasures and joys There are no ponds there, no lakes, no rivers, then he creates ponds, lakes and rivers For he is the creator" (Bṛh. 5.3 10) Here the doubt is as to whether this creation of chariots and the rest is due to the individual soul or to Brahman The prima facie view is as follows The scriptural text "He creates. For he is the creator" (Bṛh. 5.3.10) "depicts" the individual soul alone as the creator of chariots and the rest, "in the intermediate place". "The intermediate place" is the sphere of dream, as declared by the scriptural text "There is a third, the place of dream" (Bṛh. 4 3 9). Hence the "creation" of chariots and the rest is due to the individual soul COMPARISON Śaṃkara and Bhāskara Interpretation different. According to them too this sūtra lays down the prima facie view, but according to them the problem is not whether the dream-creation is due to the individual soul or to Brahman, but whether it is real or unreal Thus the prima facie view "In the intermediate place, the creation (is real), because (Scripture) says (so)".¹ Baladeva He does not take this sūtra as laying down a prima facie view, but the correct conclusion, thus "In the intermediate place, the crea- tion (is due to the Lord and not to the individual soul), for (Scripture) says (so).² 1 Ś.B 3 2.1, Bh B. 3.2.1 2 G B 3 2 1. 3

508 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 2. 2. ADH. 1.] PRIMA FACIE VIEW (concluded) SŪTRA 2 “AND SOME (DESIGNATE) THE MAKER, AND SONS OF THE REST.” Vedānta-pārijāta-saurabha In the passage: “He who is awake in those that are asleep, the person making desire after desire” (Katha 5.8 ¹) “some” speak of a creator of the desires of the soul,² viz. sons and so on, in the state of dream. Vedānta-kaustubha Moreover, in the text: “He who is awake in those that are asleep, the person making desire after desire” (Katha 5.8), the followers of “some” branches speak of the individual soul as a creator, making objects of desire in the state of dream. The author states the objects of desire, referred to in the text, thus “sons and the rest”. By the word ‘desire’, objects that are desired, viz. sons of the rest, are denoted, and not a mere wish, in accordance with the introductory texts: ‘ “Ask for all objects of desire (kāma) just as you wish” ’ (Katha. 1.25), ‘ “Choose sons and grandsons living a hundred years” ’ (Katha. 1.23). The statement of Prajāpati ³ clearly establishes that the individual soul has true resolves and so on. Hence it is possible for the soul, endowed as it is with (the attributes) of true resolves and so on, to be the creator of chariots, etc.—this is the prima facie view. COMPARISON Śaṃkara and Bhāskara Interpretation different. They too take this sūtra as laying down the prima facie view, but as pointed out above, the problem is a different one for them. Thus: “Some (depict the Lord as) the maker (of dream-objects); and sons and the rest”. That is, just as, the prima facie objector continues, the objects in the waking state are ¹ Ś, R, Bh, ŚK, B. ² Other editions, viz. the C.S.S. ed (p. 51) and the Brindaban ed (1905) (p. 326) read: “jīvaṃ kāmānām”, in which case the meaning would be, “some speak of the soul as the creator of desires”. This reading seems preferable. V.K. also follows it. ³ Vide Chānd. 8.7.1.

[sū. 3. 2. 3. ADH. 1.] VEDĀNTA-KAUSTUBHA 509 created by the Lord, so are the dream-objects. Hence just as the former are real, so must be the latter.¹ Baladeva He does not regard this sūtra too as laying down a prima facie view, but the correct conclusion. Hence it means: "Some (depict the Lord alone) as the maker (of dream-objects), sons and the rest".² CORRECT CONCLUSION (Sūtra 3-6) SŪTRA 3 "BUT (THE DREAM-CREATION IS) MERE MĀYĀ, (THE INDIVIDUAL SOUL IS NOT THE CREATOR OF DREAM OBJECTS) ON ACCOUNT OF NOT HAVING (ITS OWN ATTRIBUTES) FULLY MANIFEST IN NATURE." Vedānta-pārijāta-saurabha With regard to it, we reply: In the state of dream, the group of effects like chariots and the rest is made by the supreme Lord alone, possessed of true resolves and omniscient,—since such wonderful objects are not indeed made by the individual soul, its attributes of having true resolves and the rest being not "fully ³ manifest" during its state of bondage. Vedānta-kaustubha With regard to this, the author states the correct conclusion. The word "but" is meant for disposing of the above view. The dream-chariots and the like are "mere māyā", i.e. simply wonderful. Here the word "māyā" means wonderful things. Lord Vāsudeva, an adept in the art of creating and destroying all wonderful objects, creates—through His own powers which are inconceivable—groups of wonderful objects like chariots and the rest, in accordance with the respective deeds of souls in order that they may enjoy these objects. But it is not possible for the dreaming soul itself to be their creator in the absence of appropriate implements and the like,—because its ¹ Ś.B 3 2 2, pp. 706-7; Bh. B. 3.2.2, p. 161. ² G.B. 3.2.2, pp. 41-42, Chap. 3. ³ The C.S.S. ed. (p. 51) reads "sākalyena" instead of "kārtsnyena"

[Sū. 3. 2. 3 510 VEDĀNTA-KAUSTUBHA ADH. 1.] attributes of having true resolves and the rest "are not fully manifest in nature", i. e. are hidden during its state of bondage COMPARISON Śaṁkara and Bhāskara Interpretation absolutely different. They too take this sūtra as beginning the correct conclusion. Thus the sūtra means: "But (the dream-creation is) mere māyā (i.e. unreal), on account of not having its own nature fully manifest." That is, a dream-object is not like an object in the waking state, since it does not possess all the characteristics of the latter. An object in the waking state has a particular place where and a particular time when it exists, it is per- ceived through a particular sense-organ, and is non-contradicted. Now a dream-object has no place where it can exist. A dream- chariot, e.g. cannot exist in the limited span of the body. It has, further, no fixed time when it exists. To the dreamer a single minute may appear as a century. Also it cannot be grasped by any sense- organ. How can the dreamer see a chariot, e.g. when his eyes are shut? Finally, it is contradicted as soon as the dreamer wakes up. Hence a dream-object cannot be on a par with an object in the waking state and be real like it.¹ Bhāskara criticizes the view of Śaṁkara in this connection by pointing out that those who hold that objects in the waking state too are māyā misinterpret the author of the sūtra and delude people.² Baladeva Interpretation different, viz. "But (the dream-objects are) māyā (i.e. not composed of ordinary materials, but are created by the mysterious will of the Lord), on account of not having (their) real nature fully manifest, (i.e. because they are not objects of perception as gross material objects are)". This also proves that the dream objects are created by the Lord alone and not by the individual soul.³ ¹ Ś. B. 3.2.3, pp. 707 ff. , Bh. B. 3.2.3, p. 161. ² Bh. B. 3.2.3, p. 161. ³ G.B. 3.2.3, pp. 42-43, Chap. 3.

[SŪ. 3 2 4 ADH 1.] VEDĀNTA-KAUSTUBHA 511 CORRECT CONCLUSION (continued) SŪTRA 4 “AND BECAUSE (A DREAM IS) INDICATIVE (OF FUTURE GOOD OR EVIL), IN ACCORDANCE WITH SCRIPTURAL TEXT AND THOSE WHO ARE VERSED IN THAT DECLARE (IT) ” Vedānta-pārijāta-saurabha From the scriptural texts, viz. : “When during works undertaken for a wish, a man sees a woman in his dreams, let him there conceive of success in that dream-vision” (Chānd. 5.2.9¹) “Now, when a man sees a black person with black teeth in his dreams, he (i.e. the black person) kills him (i.e. the dreamer)” (Ait. Ār. 3.2.4 ²), it is known that a dream is “indicative” of future good or evil. “Those who are versed” in the results of dreams also “declare” the same thing. Now, we do not always dream dreams that indicate the approach of what is desired ; again, we often dream dreams that predict undesirable results. Hence none but the Supreme Soul is the maker of the dream-chariots and the rest. Vedānta-kaustubha That the dream-chariots and the rest are created by the Lord is proved further by the following facts : dreams are “indicative” of good and ill, “in accordance with scriptural texts” like “When during works undertaken for a wish, a man sees a woman in his dreams, let him there conceive of success in that dream-vision” (Chānd. 5.2.9), “Now, when a man sees a black person with black teeth in his dreams, he (i.e. the black person) kills him (i.e. the dreamer)” (Ait. Ār. 3.2.4). Hence, they must be due to another. “Those who are versed” with the science of dreams too “declare” that a dream is indicative of good or evil thus : “Mounting on cows, buffalos and elephants, mounting on palaces, hill-tops and trees, besmearing one’s self with feces, weeping, death and coming to an unapproachable place in a dream are lucky. There is death, un- doubtedly, for him whom in his dream a woman, dressed in black and smeared with black garlands, embraces” and so on. If the

¹ Ś, R, Bh, ŚK, B ² Pp. 136-7 Ś, R, ŚK, B.

512 VEDĀNTA-KAUSTUBHA [SŪ. 3. 2. 4 ADH. 1.] individual soul were the creator of dream-objects, then it would have enjoyed happiness alone by creating women and the rest which are indicative of good alone, but it would never have created a black person and the rest for its own destruction. And the followers of that branch too ¹ speak of the Supreme Soul as the maker of objects of desires, thus. "He is awake in those that are asleep, the Person, making desire after desire That alone is the bright, that is Brahman, that alone is said to be the Immortal In Him all the worlds rest, no one surpasses Him" (Katha 5.8), it being impossible for the marks, stated in the scriptural text about dream-creation and referring to the Supreme Lord, to refer to the individual soul COMPARISON Śaṁkara Interpretation different, viz. "Because a (dream though unreal) (is yet) indicative (of the future), those who are versed in it also declare (this)" That is, although the dream itself is unreal, yet the thing indicated by it may be real. Further, the dream-objects are created by the individual soul itself, and not by the Supreme Soul, though it is not denied altogether that the Supreme Self is active in dreams, since the Lord of all, the Supreme Soul, is the controller of the soul at all times and in all its states ². This view is diametrically opposed to Nimbārka's view, as evident. Rāmānuja and Śrīkaṇṭha They change the order of the sūtras 4–6 which will be noticed at the end of sūtra 6 Interpretation same Bhāskara Interpretation different, viz. "And (the individual soul and not the Lord is the creator of dream-objects,) (for) (a dream is) indicative (of future good and evil), those who are versed in it (also) declare (so)". That is, it is unreasonable to suppose that what is created by ¹ Viz. Katha., mentioned by the prima facie objector. ² Ś, B. 3.2.4, pp. 309-10.

[SŪ. 3. 2. 5. ADH. 1.] VEDĀNTA-KAUSTUBHA 513 the Intelligent Being can be subject to pleasure and pain.¹ Hence the dream-objects which are such cannot be due to the Lord, although, of course, He being the controller of all, is the cause here too in that sense.² Baladeva Baladeva begins a new topic here, ending with the next sūtra, and concerned with establishing that the dream-objects are real. Hence the sūtra. “And (a dream-object is real) for (it is) indicative (of the future), those who are versed in it (also) declare (so)”.³ CORRECT CONCLUSION (continued) SŪTRA 5 “BUT THROUGH THE WISH OF THE HIGHEST, (THE REAL ATTRIBUTES OF THE SOUL REMAIN) HIDDEN, FOR FROM THAT ITS BONDAGE AND (ITS REVERSE) (VIZ. RELEASE) (RESULT).” Vedānta-pārijāta-saurabha If the soul be the maker of the dream-objects, then the attributes of having true resolves and the rest must surely be admitted on its part. But through the wish of the Supreme Lord in accordance with the deeds of the soul, they remain “hidden” during its state of bondage. From Him alone the soul’s bondage and release arise, as declared by the scriptural text: “The cause of transmigration, bondage, subsistence, salvation” (Śvet. 6.16 ⁴). Vedānta-kaustubha To the objection, viz. Why should the soul’s attributes of having true resolves and the rest remain hidden during its state of bondage?— the author replies: 1 “Na hi prajñā-jasya sukha-duhkha-yogyatayāvakalpate.” It is difficult to see the point of this argument, and it is difficult to see how Bhāskara would have answered Nimbārka’s objection to this view. 2 Bh B. 3.2.4, p 161 3 G.B 3.2.4, p. 43, Chap 3. 4 Correct quotation: “Saṁsāra-mokṣa-sthiti-bandha-hetuḥ” Vide Śvet. 6.16, p. 72.

514 VEDĀNTA-KAUSTUBHA [SŪ. 3 2. 5. ADH 1,] The word "but" is meant for disposing of the above objection. Though the attributes of having true resolves and the rest are natural to the individual soul,—which is a part of Brahman, which is deluded by nescience consisting in beginningless karmas, and which, for that very reason, has its face turned away from the Lord,—yet they become "hidden" during its state of bondage. Why? "Through the wish of the Highest," i.e. 'through the wish' or the resolution in accordance with the deeds of the soul, "of the Highest" or of the Supreme Person. The word "for" implies emphasis. "From that" resolution alone "its" "bondage and (its) reverse" arise, as declared by the scriptural texts: "The cause of transmigration, bondage, subsistence and salvation" (Śvet. 6.16). "For, truly, when he finds fearlessness as a foundation in that which is invisible, incorporeal, undefined and unsupported, then he is gone to fearlessness. When, however, he makes the smallest distinction therein, then he comes to have fear" (Tait. 2.7) and so on; and in accordance with the Smṛti passages: "The binder with the noose of the world and the liberator from the noose of the world" and so on. COMPARISON Śaṁkara and Bhāskara Interpretation absolutely different, viz. "But through the medita- tion on the Highest, the hidden (attributes of the soul become manifest), for from that its bondage and (its) reverse (arise)." That is, if it be said that the soul being a part of Īśvara is possessed of the power of realizing all its wishes, and hence it creates real dream-objects,— the answer is that the real attributes of the soul, viz its power of realizing all wishes and so on, remain hidden through nescience and become manifest only through the meditation on the Lord. ¹ Thus their interpretation of the first portion of the sūtra is diametrically opposed to Nimbārka's. Nimbārka Śaṁkara and Bhāskara Through the wish of the Highest Through the meditation on (the real attributes of the soul the Highest the hidden (at- become) hidden. tributes of the soul become manifest). ――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――――― ¹ Ś. B. 3.2.5, p. 711; Bh. B. 3.2.5, p. 162.

[sū. 3. 2. 6. ADH. 1.] VEDĀNTA-KAUSTUBHA 515 Baladeva Interpretation different, viz. "But through the wish of the Highest, (the dream consciousness is) sublated, for from that its bondage and (its) reverse (arise)." That is, if it be objected that dreams must be unreal, since the dream-consciousness is sublated by the waking-consciousness, the reply is that the dream-objects are withdrawn by the wish of the Lord alone. Since the Lord can cause the bondage and release of the soul, there is nothing strange in His creating and withdrawing the dream-objects Hence the dream- objects are not unreal, simply because they are sublated.¹ CORRECT CONCLUSION (end) SŪTRA 6 "OR THAT (RESULTS) ALSO FROM THE CONNECTION WITH THE BODY." Vedānta-pārijāta-saurabha And "that" obscuration takes place by way of its connection with nescience. Vedānta-kaustubha "That also," i.e. the obscuration of the soul's attributes of having true resolves and the rest, arises through its "connection with the body" at the time of creation, and through its connection with prakṛti at the time of dissolution The sense is that the Lord, who takes into consideration the deeds of the soul, purposely conceals the form of the soul which, as a part of Himself, is endowed with the attributes of having true resolves and the rest,—and this He does by connecting the soul with prakṛti in its effected and causal states. Hence it is established that the dream-objects, conforming to the deeds of particular souls and to be enjoyed by them respectively, are created by the Lord, and not by the individual soul. Here ends the section entitled "The intermediate place" (1). ¹ G B. 3.2 5, p. 45, Chap 3

[SŪ. 3. 2. 7. 516 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 2.] COMPARISON Rāmānuja and Śrīkaṇṭha They change the order of sūtras 4-6 thus: Nimbārka, etc. Rāmānuja, etc. "Sūcakasya hi . . " (4). "Parābhidhyānāt . . ." (4). "Parābhidhyānāt . . ." (5). "Deha-yogād vā . . ." (5). "Deha-yogād vā . ." (6). "Sūcakasya hi . ." (6) Baladeva He takes it as an adhikarana by itself, concerned with showing that the waking-consciousness too is due to the Lord. Hence the sūtra: "Or that too (viz. the waking-consciousness which arises) from (the soul's connection with the body), (is caused by the Lord)".¹ Adhikaraṇa 2: The section entitled "The ab- sence of that" (Sūtras 7-8) SŪTRA 7 "THE ABSENCE OF THAT (TAKES PLACE) IN THE VEINS AND IN THE SOUL, BECAUSE OF THE SCRIPTURAL TEXT TO THAT EFFECT." Vedānta-pārijāta-saurabha The Highest Self is the maker of the dream-objects. During deep sleep too, the soul enters into the vein and the pericardium, and then rests in the Highest Self alone, in accordance with the scriptural text: "Then he comes to fall asleep in those veins" (Chānd. 8.6.3²) "Having crept out through them, he lies in the pericardium" (Bṛh. 2.1.19³). ¹ G.B. 3.2.6, pp. 46-47, Chap. 3. ² Ś, R, ŚK, B. Correct quotation: "Sṛpto bhavati" and not "Suspto bhavati". In that case, the passage would mean, 'Then he has crept into those vein'. Vide Chānd. 8.6.3, p. 436. ³ Ś, R, Bh, ŚK, B.

[SŪ. 3. 2. 7. ADH. 2] VEDĀNTA-KAUSTUBHA 517 Vedānta-kaustubha Thus, it has been demonstrated that the dream-objects are not created by the dreamers themselves, and that they are transitory. This has considerably promoted the growth of right discrimination and dispassion After that, now for further promot- ing the growth of those very same things, the place of deep sleep is being considered It is declared by scripture that deep sleep takes place in the veins : “Then when he is sound asleep, composed, placid, he knows no dream, then he comes to fall asleep in these veins” (Chānd 8 6.3). Another scriptural text declares that deep sleep takes place in the pericardium · “Now when he comes to fall into a profound sleep, then he does not know anything whatsoever, then—there are seventy-two thousand veils called ‘Hitā’ which lead from the heart to the pericardium— having crept out through them, he lies in the pericardium” (Brh. 3.19 1) Again, a third text declares that deep sleep takes place in Brahman also: “That which is the ether within the heart, in that he lies” (Brh 4 4.22), “When this person sleeps, as we say, then, my dear, he comes to be united with the Existent” (Chānd 6.8.1), “Embraced by the intelligent soul, he knows nothing that is outside, nothing that is inside” (Brh 4.3 21) and so on Here the doubt is as to whether the soul sleeps in any of these three places, or whether all of them together constitute its place of sleep. The prima facie view is: The soul can sleep in any one of these three places, but can never sleep simultaneously in all three of them. So, the soul sleeps in any of these three We reply. “The absence of that”, i e the absence of dream, viz. deep sleep, takes place “in the veins”, “in the soul,” i.e. in Brahman, denoted by the term ‘ether’, and in the pericardium as implied by the term “and” (in the sūtra)—i e in a particular place intermediate between the vein and Brahman. The sense is that the vein, the peri- cardium and Brahman conjointly constitute the place of deep sleep and not separately. Why ? “On account of the scriptural text to that effect,” i.e. on account of the scriptural declaration that the vein, the pericardium and Brahman are the place of deep sleep conjointly. Of these three, again, the vein and the pericardium are but of a secondary importance,—they are like a palace and a bedstead respectively. But the Highest Self alone is of primary

[sū. 3. 2 8. 518 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH 2.] importance—He is like a bed, and as such He alone is the immediate place of deep sleep,—this is the resultant meaning ¹ SŪTRA 8 "HENCE THE AWAKENING FROM HIM" Vedānta-pārijāta-saurabha For that very reason, the soul rises from the Supreme Lord, as declared by the scriptural passage: "Having come back from the Existent" (Chānd 6 10.2 ²) Vedānta-kaustubha None but the Supreme Soul is the place where souls rest during deep sleep "Hence," i.e. for this reason, "the awakening", i.e. their re-attaining the place (or the condition) of waking, "from him", i.e. from the Supreme Soul alone, fits in, in accordance with the statement · "Having come back from the Existent, they do not know: 'We have come back from the Existent'" (Chānd. 6.10 2). If anyone else be the place of the soul's deep sleep, then the text: "Having come from the Existent" (Chānd 6 10.2) will be contradicted. The sense is that it is not possible for the soul to lie down in one place and arise from another. Hence it is established that Brahman is the place of deep sleep. Here ends the section entitled "The absence of that" (2). 1 I.e. a man sleeping on a bed is at the same time sleeping on the bedstead and within the house. As such the bed, the bedstead and the house are his places of sleep conjointly, yet his immediate place of sleep is the bed In the very same manner the vein, the pericardium and Brahman are the places of the soul's deep sleep, yet Brahman is the immediate place. 2 Ś, R, ŚK, B.

[sū. 3 2. 9 ADH 3 ] VEDĀNTA-KAUSTUBHA 519 Adhikarana 3. The section entitled "The re- membrance of work, text and injunction". (Sūtra 9) SŪTRA 9 'BUT HE ALONE (RISES) ON ACCOUNT OF WORK, REMEMBRANCE, TEXT AND INJUNCTION" Vedānta-pārijāta-saurabha "He alone," ı.e. that individual soul which was asleep, arises,— because having half finished a piece of work the previous day, he remembers it and finishes the other half the next day; because there is a scriptural text to that effect· "Whatever they are in this world, whether tiger, or lion, or wolf, or boar, ,¹ or gnat, or mosquito, that they become" (Chānd. 6 9 2 ²) and so on, and because of the injunctions: "Let one perform the Agni-hotra" (Maitrī 6 36 ³), "Let one meditate on the soul" (Bṛh. 1.4 7 ⁴) and so on. Vedānta-kaustubha Now apprehending the objection, vız. Naturally, the soul, which has entered Brahman, the place of deep sleep, and has thereby become freed from the two states, the abode of miseries, will never rise from Him again—the author replies. The doubt is as to whether he alone who was asleep arises at the time of awakening, or some one else? On the suggestion, vız. One who has attained Brahman will not rise from Him again, and hence not the sleeper himself, but another rises— We reply· The word "but" is meant for disposing of the view. "He alone" who was asleep arises, and not another. Why? On account of the following reasons, viz. work, remembrance, text and in- junction.⁵ Having begun a piece of work, accomplishable in two days, a man goes to sleep at night, and on arising again, that very man finishes it the next day. From such work it is known that that very one who was asleep is now awoke. This is so, also on account of remembrance, ¹ The portion "kīṭo vā pataṅga vā" left out. Vide Chānd. 6.9.2, p 341 ² Ś, R, ŚK, B. ³ Bh. ⁴ Bh, B. ⁵ Note that while Nimbārka interprets the compound "karmānusmṛti- śabda-vidhibhyaḥ" as (1) remembrance of work, (2) text, (3) injunction, Śrīnī- vāsa interprets it as (1) work, (2) remembrance, (3) text, and (4) injunction, like Śaṁkara and others.

[sū 3. 2 10. 520 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.] i.e. on account of the recognition, viz. ‘I, who was asleep at night, am awake in the morning’, on account of texts like: “All these crea- tures go day after day to the world of Brahman, (but) do not know¹ it” (Chānd. 8.3.2), “Whatever they are in this world, whether tiger, or lion, or wolf, or boar, . . . . ,² or gnat, or mosquito, that they become” (Chānd. 6 9 2) and so on; and on account of the injunctive texts, referring to enjoyment and emancipation, such as: “Let one desirous of heaven perform the Agni-hotra” (Maitrī 6.36), “Let one desirous of heaven perform sacrifices” (Tait. Saṁ. 2.5 5³), “Tranquil, let one meditate” (Chānd. 3.14.1), “Let one meditate on the soul” (Bṛh. 1 4 7) and so on. If some one other than the person who went to sleep arose, then these reasons would have been set aside. Hence it is established that the very same person who went to sleep arises. Here ends the section entitled “The remembrance of work, text and injunction” (3). COMPARISON All others interpret the compound “karmānusmṛti-śabda-vidhi- bhyaḥ” like Śrīnivāsa, i.e. giving four reasons and not three like Nimbārka.⁴ Adhikaraṇa 4: The section entitled “The swoon- ing person”. (Sūtra 10) SŪTRA 10 “IN THE SWOONING PERSON, (THERE IS) HALF-ATTAINMENT, ON ACCOUNT OF BEING LEFT OVER.” Vedānta-pārijāta-saurabha In one who is in a swoon, there is “half-attainment” of death.⁵ The state of swoon is not included among the states of deep sleep and ¹ Correct quotation: “vindanti” (=find). ² See footnote 1, p 519. ³ P. 208, line 27, vol. 2. ⁴ Ś, B. 2.3.9, pp. 719 ff; Śrī. B. 2.3.9, p. 226, Part 2; Bh. B. 2.3.9, p. 163; ŚK B. 2.3.9, pp. 240-241, Part 9, G.B. 2.3.9, p. 51, Chap. 3. ⁵ I.e. a swooning person attains half the characteristics of death, or is half-dead.