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[sū. 3. 3. 19. ADH 6.] VEDĀNTA-KAUSTUBHA 611 We reply No, because the mention of several already-mentioned attributes serves the purpose of recognition ¹ Hence it is established that in both cases the vidyās are identical. Here ends the section entitled “In the same” (6). COMPARISON Baladeva This is sūtra 20 in his commentary. He takes this sūtra as forming an adhikaraṇa by itself, concerned with the problem whether the Lord is to be meditated on as a pure soul or as possessed of a body. The prima facie view is that He is to be meditated on as a pure soul only, for if one is to meditate on the form of the Lord, then he will have to meditate on His eye sometimes, on His ears sometimes and so on and as such no uniform and uninterrupted flow of the devotional sentiment, which alone is the means to salvation, will be possible. The answer is given in this sūtra. He reads “samāna” instead of “samāne”. Hence the sūtra. “Even (in the meditation on the form of the Lord, the sentiment is) the same thus, on account of the non-difference (of the Lord’s different limbs, such as eyes, and so on, with His very self)”. That is, just as a golden image is gold throughout and by looking at the different parts of the image, viz. the eyes and so on, one does not get different ideas, but only one idea, viz. that of gold, so the different parts of the Lord are identical with the Lord Himself and hence they do not give rise to different ideas, but to one idea of the Lord. Hence the meditation on the Lord as having a form does indeed lead to release ² ¹ I.e. in order that we may recognize the two vidyās to be identical, there must be mentioned some features common to both. Hence the repetition of certain attributes in two identical vidyās is not useless. ² G.B. 3.3.20, p. 145, Chap. 3.—“Evam api cakṣurādīnām vailakṣaṇyena bhāne’pi samāna eka-rasaḥ sa eva hiraṇya-pratimādi vat bhagavān vodhyaḥ.”

612 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 3. 20 ADH 7.] Adhikaraṇa 7: The section entitled "The con- nection". (Sūtras 20–22) PRIMA FACIE VIEW (Sūtra 20) SŪTRA 20 "ON ACCOUNT OF CONNECTION, SO ELSEWHERE ALSO" Vedānta-pārijāta-saurabha Just as the Śāṇḍilya-vidyās are identical, and through connection with them, there is the combination of special features, "so" on account of their connection with the same vidyā through the introductory passage: "Truth is Brahman" (Bṛh 5.4.1 ¹), the two names, mentioned in the scriptural texts: "His secret name is 'Day'—this in reference to the presiding deities" (Brh. 5.5 3 ²), "His secret name is 'I'—this in reference to the self" (Bṛh. 5 5 4 ³), are to be combined,—this is the prima facie view. Vedānta-kaustubha Now, having suggested a prima facie view, viz Just as owing to the identity of the objects to be meditated on, there is combination of attributes in the Śāṇḍilya-vidyā, so there is combination of the names in the meditation on the true Brahman also, having the mystic words⁴ for His body,—(the author) disposes of it in two aphorisms. In the Bṛhadāraṇyaka, we read, beginning: "Truth is Brahman" (Bṛh. 5.4.1), and continuing: "Now the real is the yonder sun. The Person who is there in that orb and the Person who is here in the right eye" (Bṛh. 5 5.2) and so on. Here, having declared that the true Brahman is the object to be meditated on—in the orb of the sun as well as in the right eye—as having the mystic words as His body in the passage: "Bhūr is his head, Bhuvar is his arms, Svar is his feet" (Bṛh. 5.5.3), the text teaches two secret names as complementary to the meditation. Here, the true Brahman, the support of the sun and the support of the eye, is successively stated to have the name 'Day' and the name 'I', thus: "His secret name is 'Day'—this in reference to the presiding deities" (Bṛh. 5.5.3), "His secret name is 'I'—this in reference to the self" (Bṛh. 5.5.4).

¹ Ś, R, Bh, ŚK. ² Ś, R, Bh, ŚK. ³ Op. cit. ⁴ Viz. Bhūr, Bhuvar and Svar

[SŪ. 3. 3. 21. ADH. 7.] VEDĀNTA-KAUSTUBHA 613 Here the doubt is as to whether the stated names are each to be meditated on singly in its own place (i e. where mentioned), or whether each is to be meditated on in both the places as combined with the other Just as in the Śāṇḍilya-vidyā there is a mutual combination of attributes on account of their connection with an identical vidyā, “so elsewhere too”, i e in the case of the orb of the sun and the eye, the two names are to be mutually combined in both the places “on account of their connection” with an identical vidyā,—this is the meaning of the prima facie aphorism. COMPARISON Baladeva This is sūtra 21 in his commentary He begins a new adhikaraṇa here (five sūtras), concerned with the worship of the aveśāvatāras or God-possessed souls like Nārada and so on. The question is whether they too are to be meditated on as possessed of the attributes of the Lord Himself. This is the prima facie view: “On account of (their intimate) connection (with the Lord Himself), in others also (i.e. the God-possessed souls), (are to be meditated on) thus, (i.e. as possessed of the attributes of the Lord ”.¹ CORRECT CONCLUSION (Sūtras 21-22) SŪTRA 21 “OR NOT, ON ACCOUNT OF DIFFERENCE.” Vedānta-pārijāta-saurabha But the correct conclusion is that “on account of the difference” of place, (such) a combination is “not” appropriate. Vedānta-kaustubha (The author) refutes (the above view). The names are “not” to be combined. Why? “On account of difference,” i.e on account of the difference of place. Just as the attribute, stated of a teacher when seated, does not belong to him ¹ G B. 3.3.21, p. 147, Chap. 3.

614 VEDĀNTA-PĀRIJĀTA-SAURABHA [sū. 3. 3. 22. ADH. 7.] when walking, so exactly on account of the difference of the forms of Brahman,—who is one indeed,—in consequence of His connection with those respective places, (viz. the orb of the sun and the eye), there is difference of vidyās, and as such no combination. Thus, in one case, truth is to be meditated on as connected with the locality of the sun, and here the name: "His secret name is 'Day'—this is in reference to the presiding deities" (Bṛh. 5.5.3) is appropriate. The insertion of such a name to the locality of the eye is not possible. In the other case, on the other hand, it is to be meditated on as connected with the locality of the eye, and here the name: ' His secret name is 'I'—this is in reference to the self" (Bṛh 5.5.4) is appropriate. There can be no insertion of it to the locality of the sun In the Śāṇḍilya-vidyā, on the contrary, there is no difference of place, since the object to be meditated on is, in both the cases, situated within the heart. COMPARISON Baladeva This is sūtra 22 in his commentary. It answers the prima facie view. He reads "aviśeṣāt" instead of "viśeṣāt". Hence the sūtra: "Or not, (i.e. the God-possessed souls are not to be worshipped as possessed of all God-like attributes,) on account of (their) non-difference (from other souls)". That is, the God-possessed souls too are after all jīvas and hence they are to be highly venerated, but not worshipped like the Lord Himself ¹ SŪTRA 22 "AND (SCRIPTURE) SHOWS." Vedānta-pārijāta-saurabha The scriptural text, viz. "The form of this one is the very same as the form of that one" (Chānd. 1 7.5 ²), "shows" the absence of a combination of the attributes of that which is situated within the sun and that which is situated within the eye. ¹ G.B. 3.3 22, p. 147, Chap. 3. ² Ś, R, Bh.

[Sū. 3. 3. 22. ADH. 7.] VEDĀNTA-KAUSTUBHA 615 Vedānta-kaustubha In another place, a scriptural text concerned with transference “shows” the absence of a combination of the attributes of that which is situated in the sun and that which is situated in the eye. Thus, the scriptural text concerned with transference, viz. “The form of this one is the very same as the form of that one” (Chānd 1.7.5) transfers the form of the Person abiding in the sun to the Person abiding in the eye. And this (text) clearly indicates the absence of a combination of attributes in such a case. If there were any combination of attri- butes, then the transference would have been meaningless ¹ Hence it is established that there is no combination of the names Here ends the section entitled “The connection” (7). COMPARISON Śrīkaṇṭha He takes this sūtra as constituting a new adhikaraṇa by itself, concerned with the Maṇḍala-vidyā, or the meditation on the Person within the orb of the sun, in the Chāndogya (Chānd. 1 6.6) and the Mahā-nārāyaṇa (Mahā. 12.2) Upaniṣads, and concludes that the two vidyās are identical, since Scripture “shows” their identity ² Baladeva This is sūtra 23 in his commentary. He gives here a second reason why the God-possessed souls are not to be meditated on as possessed of the attributes of the Lord Himself: “And (Scripture, viz. Chānd. 7.1.1) shows”. That is, the above text shows that ¹ I.e. a special transference, identifying two things, is necessary only when the two things are naturally different. E.g. a king is not, as a rule, expressly mentioned to be rich, for it is understood that all kings are naturally rich. Hence we simply say: ‘He is a king’. But we say, ‘He is a servant and rich’, for the quality of being rich does not, as a rule, belong to servants and any exception has to be expressly mentioned Similarly, since here the form of the person within the sun and the form of the person within the eye are expressly mentioned to be identical, it is clear that there is no natural identity between them, so that no combinations of their attributes, names and so on are possible. ² ŚK. B. 3.3.22, pp. 319-320, Part 9.

616 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 3. 23. ADH. 8.] Nārada, a God-possessed soul, approached Sanatkumāra with a view to learning about the Supreme Soul from him. This proves that the God-possessed souls are not perfect like the Lord. Hence they cannot be worshipped as possessed of His attributes.¹ Adhikaraṇa 8: The section entitled “Holding together”. (Sūtra 23) SŪTRA 23 “(THE ATTRIBUTES LIKE) HOLDING TOGETHER AND PERVADING THE HEAVEN TOO (ARE NOT TO BE INSERTED IN ALL VIDYĀS) AND FOR THIS REASON.” Vedānta-pārijāta-saurabha Owing to the very same difference of places,² there is no insertion, in other vidyās, of the attributes like “holding together, pervading the heaven” and so on, laid down in the manual of the Taittirīyas ³ thus: “The powers of which Brahman is the oldest, were held together. Brahman stretched out the heaven, the oldest, in the beginning” (Tait. Br. 2.4.7, 10 ⁴). Vedānta-kaustubha Now (the author) is extending the above-mentioned maxim to other cases. In the manual of the Taittirīyas, i e. in the supplementary writings of the Rāṇāyanīyas, a mass of attributes belonging to Brahman, such as, holding the powers together, pervading the heaven and so on, is recorded in the passage: “The powers of which Brahman is the oldest, were held together. Brahman stretched out the heaven, the oldest, in the beginning. Brahman was born first among all beings.⁵ Who then is fit to rival that Brahman?” (Tait. Br. 2.4.7, 10). The sense is: ‘energies’—here the word ‘vīryyāḥ’ (in the masculine gender) means ‘vīryyāṇi’ (in the neuter gender)—have Brahman as their ¹ G.B 3.3.23, p. 148, Chap. 3. ² Vide Br. Sū. 3.3.21. ³ A school of the Yajur-veda ⁴ Pp. 252-253. Ś, R, Bh, ŚK. Cf. Athar. V. 19.22.21, 30—same, only “Brahma-jyeṣṭhā sambhṛtā vīryyāṇi”,—slightly different. ⁵ The text reads: “Ṛtasya Brahma prathamota jajñe”.

[sū. 3. 3. 23. ADH. 8.] VEDĀNTA-KAUSTUBHA 617 ‘oldest’, i.e. as their chief,—that means: they are the attributes of Brahman. (They are) ‘held together’, i.e supported, by the sub- stratum of the attributes, (viz. Brahman),—hereby (Brahman's attri- bute of) holding the powers together is designated. That chiefest Brahman stretched out the heaven,—hereby (Brahman's attribute of) pervading the heaven is designated. Here the doubt is as to whether these attributes of Brahman are to be inserted in the Śāṇḍilya-vidyā and the rest,—that are meditations on Brahman—enjoined in their (i.e. Rānāyanīyas's) Upaniṣads, or not to be inserted, a different kind of meditation (on Brahman) as possessed of these attributes being enjoined here. On the suggestion that they are to be inserted, We reply. Just as the two names are not combined, so the group of attributes like “holding together and pervading the heaven” and so on too is not to be combined. Why? “For this reason,” i.e. on account of the very same difference, i e. on account of the difference of abodes In the Śāṇḍilya-vidyās and the rest, Brahman is declared to have a small abode in the texts: “This soul of mine within the heart” (Chānd. 3.14.3, 4). Here, there (is no mention of the) attribute of occupying a place that is not small, resulting from (His) ‘pervading the heaven’, as well as of other attributes of occupying a place that is not small, such as, ‘holding together’ and the rest, resulting from (their) association with that Hence it is established that there is a separate meditation (on Brahman) as qualified by the attributes of holding the powers together, pervading the heaven and so on. Here ends the section entitled “Holding together” (8). COMPARISON Baladeva This is sūtra 24 in his commentary. He continues the topic that the God-possessed souls are not to be meditated on as possessed of the attributes of the Lord. Hence the sūtra: “And (the attributes like) holding together and pervading the heaven too (are not to be combined in the meditations on the God-possessed souls) also for this reason (i.e. because they are not equal to the Lord) ”.¹ ¹ G.B. 3.3.24, pp. 148-149, Chap. 3.

618 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 3. 24. ADH. 9.] Adhikaraṇa 9 The section entitled "The me- ditation on the Person". (Sūtra 24) SŪTRA 24 “AND EVEN IN THE MEDITATION ON THE PERSON (THERE IS NO TRANSFERENCE OF ATTRIBUTES), ON ACCOUNT OF OTHERS BEING NOT RECORDED” Vedānta-pārijāta-saurabha As “even in the meditation on the person”,—recorded in the Chāndogya thus: “The person, verily, is a sacrifice” (Chānd. 3 16.1 ¹) and in the manual of the Taittirīyas thus: “For him who knows thus” (Tait. Ār. 10 64; ² Mahānār. 25.1),—the details mentioned in one place, viz. “His twenty-four years are the morning libation” (Chānd. 3.16.1), are not recorded in another, so the vidyās are different. Vedānta-kaustubha Previously, in accordance with the reason (stated in Br. Su. 3. 3 21): ‘On account of difference’, the meditation on (Brahman) as endowed with the attributes like holding together and so on was demonstrated to be different from the meditations on Brahman as taught by Śāṇḍilya and others. Now, by showing the difference of the meditations on the person, (the author) is removing the doubt that in the case of meditations on the person, the meditations are identical on account of the non-difference of names and the rest. The meditation on the person is recorded in the Chāndogya in the Rahasya-brāhmaṇa of the Tāṇḍins and the Paiṅgins thus: “The person, verily, is a sacrifice. His twenty-four years are the morning libation” (Chānd. 3 16.1), “Now the forty-four years are the mid-day libation” (Chānd. 3.16.3), “Now the forty-eight years are the third libation” (Chānd. 3.16.5) and so on. In the manuals of the Taitti- rīyas too, there is a meditation on the person in the first section: “For him who knows thus, the soul of the sacrifice is the sacrificer, faith his wife, his body the fuel, his breast the sacrificial altar, his body-hairs the sacrificial grass” (Tait. Ār. 10.64; Mahānār. 25.1). Here the doubt is as to whether the meditations recorded in the two places are different or identical. If it be suggested that on account ¹ R, ŚK. ² P. 779. Ś, R, Bh, ŚK.

[SŪ. 3. 3. 24. ADH. 9.] VEDĀNTA-KAUSTUBHA 619 of the non-difference of names and the rest, the meditations are the same,—(the author) states the correct conclusion: “Even in the meditation on the person”. The meditations on the person are different Why ? Because “even in the meditation on the person” of the Chāndogya and the Taittirīya-manual, recorded without distinction, the attributes which are mutually different are “not recorded”, i.e. not mentioned, in the other place. Thus, in the Chāndogya, the life of a person, up to his hundred and sixteen years, divided thrice, is imagined to be a libation. In the Taittirīya-manual, on the other hand, in the text. “The evening, the morning and the mid-day are the libations” (Tait. Ār. 10 64; Mahānār. 25.1), three libations are imagined, but in the Chāndogya three libations are not imagined.¹ Moreover, in the Chāndogya, the desire to eat and the rest are imagined to be the purificatory ceremony and so on,² but not in the Taittirīya-manuals. In the Chāndogya, a person is imagined to be a sacrifice thus: “The person, verily, is a sacrifice” (Chānd 3.16.1), but his soul and the rest are not imagined to be the sacrificer and so on In the Taittirīya- manual, on the other hand, the soul of the person is imagined to be a sacrifice and so on thus: “For him who knows thus, the soul of the sacrifice is the sacrificer” (Ait. Ār. 10 64; Mahānār. 25.1 ³). Hence there is a difference of form in the two cases, since everywhere the difference of special points is the cause of the difference of meditation. There is a difference of connection with fruit as well. In the Chāndogya, to begin with, the fruit of the meditation on the person is the attain- ment of longevity.⁴ In the Taittirīya-manuals, on the other hand, the attainment of Brahman is the fruit of the meditation on the person. Thus, having set forth the meditation on Brahman in the previous section thus: “Let him unite himself with you, the great Brahman, ¹ In the Chāndogya, the parts of the one and the same thing are fancifully represented as three libations; while in the Taittirīya-manuals three different things are so represented. ² Vide Chānd. 3.16.1–5. “When he desires to eat and drink and does not enjoy himself—that is his purificatory ceremony,” etc. ' ³ The Chāndogya stops at identifying a person with a sacrifice, but does not enter into any details. The Taittirīya-manuals differ from the Chāndogya not only in not identifying a person with a sacrifice, but also in entering into greater details. ⁴ Vide Chānd. 3.16.7. “He who knows this lives for hundred and sixteen years.” 10

[SŪ. 3. 3. 24. 620 VEDĀNTA-KAUSTUBHA ADH. 9.] Om” (Tait. Ār. 10.63; ¹ Mahānār. 24.2), and having stated the fruit belonging to a knower of Brahman, viz. the attainment of Brahman thus: “He attains the greatness of Brahman” (Tait. Ār. 10 63, ² Mahānār. 24 2), the text goes on to say: “For him who knows thus, the soul of the sacrifice” (Tait. Ār. 10.64; Mahānār. 25 2) and so on. As there is a reference to the knower of Brahman by the term ‘him’ here, and as it (viz. the meditation on the person) is mentioned in the immediate vicinity (of the meditation on Brahman), so it is gathered that the meditation on the person here is a subsidiary part of the meditation on Brahman, and that (as such) the former has no reference to a different fruit. This boing so, it is deduced that the attainment of Brahman alone is the fruit of the meditation on the person which is a subsidiary part of the meditation on Brahman. Hence it is established that as the identity of mere names, viz. ‘meditation on the person’ (puruṣa-vidyā), in the two cases, is of no great im- portance, the vidyās are different; that being so, there is no combina- tion of their special features. Here ends the section entitled “The meditation on the person” (9). COMPARISON Śaṁkara He reads “Puruṣa-vidyāyām iva”, instead of “Puruṣa-vidyāyām api”, and explains the sūtra thus: “As (the record of the Tāndins and Paiṅgins is) in the puruṣa-vidyā, (not such is the record) of others”. ³ Conclusion reached, the same. Baladeva This is sūtra 25 in his commentary. Like Śaṁkara he reads: “iva” in place of “api”. He concludes here the topic of the worship of the God-possessed souls, viz. that they, being not equal to the Lord, are not to be meditated on as possessed of His attributes. Hence the sūtra: (“As attributes like creatorship, rulership, and so on, are declared to be belonging to the Lord) in the meditation on the person (i.e. in the Puruṣa-sūktas of the Veda) and (in the Gopāla- ¹ Pp. 774-775. ² P. 775. ³ Ś.B. 3.3.24, p. 790. 10B

[sū. 3. 3. 25. ADH. 10.] VEDĀNTA-KAUSTUBHA 621 pūrva-tāpanī), (so they are) not declared (to be belonging) to others (viz. the God-possessed souls)".¹ Adhikaraṇa 10: The section entitled "Piercing and so on". (Sūtra 25) SŪTRA 25 "ON ACCOUNT OF THE DIFFERENCE OF THE MATTER OF PIERCING AND SO ON." Vedānta-pārijāta-saurabha In meditation there is no insertion of the sacred formulæ like: "Pierce all, pierce the heart" ², as well as of the sacrificial acts like Pravargya ³ and the rest, mentioned in the passage. "The gods, forsooth, held a sacrificial session" (Śat. Br. 14.1.1, 1 ⁴) and so on. Why? "On account of the difference of the matter of piercing and so on" from meditation. Vedānta-kaustubha Now, the following question is being considered: Just as the meditation on the person is a subsidiary part of the meditation on Brahman, it being mentioned in close proximity,—so are the sacred formulæ and the sacrificial acts, to be stated below, to be inserted in the meditation on Brahman as its subsidiary parts, they, too, being mentioned in close proximity, or not? In the beginning of their Upaniṣads, the followers of the Atharva- veda record sacred formulæ like: "Pierce all, pierce the heart, cleave the veins, cleave the head, divide into three parts" and so on. That is, O Deity! 'pierce', i.e. tear off, 'all' the limbs of my enemy. Thus, (1) 'pierce his heart', (2) 'cleave his veins', (3) 'cleave his head'. In this way, may my enemy be 'divided', i.e. disjoined, 'into three parts'. ¹ G.B. 3.3.25, pp. 149-150, Chap. 3. ² Ś, R, Bh, Śk. ³ Pravargya is a ceremony introductory to the Soma-sacrifice. ⁴ Ś, R, p. 1021, line 1.

[SŪ. 3. 3. 25. 622 VEDĀNTA-KAUSTUBHA ADH. 10.] In the beginning of the Rahasya-brāhmaṇa, the Tāṇḍins also, the singers of the Sāma, read the sacred formulæ: "O God Savitṛ! produce the sacrifice, produce" (C.M.B. 1.1.1 ¹). The Śāṭyāyanin's record: "Thou art a white horse, tawny and black". The Kaṭhas and the Taittirīyakas record: "May Mitra give us weal, may Varuṇa" (Tait. 1.1) and so on. The Aitareyins too record a Mahā-vrata-brāhmaṇa: "Verily, Indra became great by killing Vṛtra". The Kauṣītakins too record a Mahā-vrata-brāhmaṇa thus: "Verily, Prajāpati is the whole year, his self is the Mahāvrata". The Vājasaneyins, on the other hand, record a Pravargyya- brāhmaṇa in the beginning of their Upaniṣad thus: "Verily, the gods held a sacrificial session" (Śat. Br. 14.1 1, 1). Here the doubt is, viz. whether the sacred formulæ and the sacrificial acts like Pravargya and the rest, mentioned in certain Vidyās, are to be comprised under those vidyās as their subsidiary parts, or not. The suggestion being: The inclusion of the sacred formulæ as well as of the sacrificial works as the subsidiary parts of meditation is proper, they being mentioned in close proximity. We reply: There is no inclusion. Why? "On account of the difference of the matter of piercing and so on." That is, as the matter of piercing and so on, subserving certain magical practices that are different from meditation, is different from meditation, so the matter of piercing and so on, mentioned by those particular texts, are not fit to be applied to meditation. Thus, from the indication, viz. the power of the sacred formulæ to exhibit their own sense,—which is stronger than (mere) proximity ²—it is deduced that the sacred formulæ are subsidiary parts of works like magical practices, study and so on. From direct scriptural statement, which is stronger than (mere) proximity,³—sacrificial works like Pravargya and the rest too are deduced to have an application to Jyotiṣṭoma and the like. Hence 1 Vide V.C., p. 491. This passage occurs in many other places. This text is found in many other treatises, vide e.g. Vj. Saṁ. 9.1; 11.7; 30.1; Tait. Saṁ. 1.7.7, 1; 4.1.1, 2, etc. 2 Vide Pū. Mī. Sū. 3.3.14. 3 Op. cit.

[SŪ. 3. 3. 26. ADH. 11.] VEDĀNTA-PĀRIJĀTA-SAURABHA 623 it is established that there is no inclusion of these in those (vidyās) as the subsidiary parts of meditation. Here ends the section entitled “Piercing and so on” (10). COMPARISON Baladeva This is sūtra 26 in his commentary. He too takes it as forming an adhikaraṇa by itself, though concerned with an entirely different problem, viz. whether like the sweet and majestic attributes of the Lord such as bliss, omnipotence, mentioned above, His destructive and fearful attributes too such as piercing and so on, are to be medi- tated on, or not. The answer is given here. He supplies the word “na” here from sūtra 3.3.22 (21 in Nimbārka’s commentary). Hence the sūtra: “(One who is desirous of release should not meditate on the Lord as possessed of the attributes of piercing and so on, on account of the difference of result (of such a meditation, i.e. because such a meditation does not lead to release as the meditation on the Lord as Sweet and Majestic does)”.¹ Adhikaraṇa 11: The section entitled “Aban- donment”. (Sūtra 26) SŪTRA 26 “BUT IN THE ABANDONMENT (OF MERIT AND DEMERIT, THE TAKING OF THEM BY OTHERS IS TO BE SUPPLIED) ON ACCOUNT OF THE WORD ‘TAKING’ BEING SUPPLEMENTARY (TO THE WORD ‘ABANDON- ING’), AS IN THE CASE OF KUŚA, METRE, PRAISE, AND ACCOMPANYING SONG, IT HAS BEEN SAID (IN PŪRVA-MĪMĀṂSĀ).” Vedānta-pārijāta-saurabha “In the abandonment,” consisting in getting rid of merits and demerits, stated in the scriptural passage: “Then the knower, having discarded merits and demerits” (Muṇḍ. 3.1.3²), the taking,

¹ G.B. 3.3.26, p. 151, Chap. 3. ² Ś, R, Bh, Śk.

[SŪ. 3. 3. 26. 624 VEDĀNTA-KAUSTUBHA ADH. 11.] consisting in taking the merits and demerits, discarded by the knower, stated in the passage: “His sons obtain the inheritance, his friends the good deeds, his enemies the bad deeds”,¹ is included. Why? Because the word ‘taking’, mentioned in another branch, is supplementary to the word ‘abandoning’, just as the text: “The progeny of the udumbara tree” ² is supplementary to the text: “The kuśas are progeny of tree”, just as the text: “The metres of the gods are the prior” is supplementary to the text: “Let one praise by the metres”; just as the text: “The sun is half-risen” (Śat. Ś.S. 9.7.19 ³) is supplementary to the text · “He assists the chanting of the ṣoḍaśin ⁴ with gold ⁵”, and just as the text: “The Adhvaryyu ⁶ does not ⁷ join the singing” (Tait. Saṁ. 6.3.1 ⁸) is supplementary to the text. “The sacrificial priests join the singing”.⁹ Moreover, it is said by Jaimini as well: “Let it be supplementary to the text, on account of the impropriety of an option” (Pū. Mī. Sū. 10.8.15 ¹⁰). Vedānta-kaustubha Now the author points out that the inclusion of a particular matter in a particular place, with which it is connected, stands to reason. In the Upaniṣad of the Tāṇḍins, it is declared: “Shaking off evil, as a horse his hairs, shaking off the body as the moon frees itself from the mouth of Rāhu, I, with the self obtained, pass into the uncreated world of Brahman” (Chānd. 8.13.1). Similarly, it is declared by the text of the followers of the Atharva-veda. “His sons obtain the inheritance, his friends the good deeds, his enemies the bad deeds”. The Śāṭyāyanins read: “Then he discards good and evil deeds. His dear relatives obtain the good deeds, those not dear the evil deeds” (Kauṣ. 1.4).

¹ Op. cit. ² Op. cit. ³ P. 961. The text reads · “Samayābiṣite sūryye hiraṇyena vahirbhyām ca”, etc. ⁴ A hymn or a formula consisting of sixteen parts. ⁵ Ś, R, Bh, Śk. ⁶ One of the four classes of priests. His special duty was to measure the ground, build the altar, prepair sacrificial vessels, etc., and he had to recite the hymns of the Yajur-veda while doing these duties. ⁷ Correct reading. Na upagāyet=should not sing. ⁸ P. 175, line 9, vol. 2. R, Bh, Śk. ⁹ R, Bh, Śk. ¹⁰ P. 631, vol. 2. Ś, R, Bh, Śk.

[sū. 3. 3. 26. ADH. 11.] VEDĀNTA-KAUSTUBHA 625 Now, in the Upaniṣad of the Tāṇḍins, as well as in the text of the followers of the Atharva-veda, the abandonment of merit and demerit is declared. In the text of the Śāṭyāyanins, the obtainment of merit and demerit by the dear and the not dear is declared. In the text of the Kauṣītakins, on the other hand, both are declared. This being the case, there is no room for any doubt in the case where both abandoning and taking are mentioned. Where there is the direct mention of taking only, there abandoning too is implied, since taking is impossible without (prior) abandoning ¹ But where only abandoning is mentioned, there the following (question) is to be considered: The doubt is as to whether the taking of the abandoned merit and demerit, which taking is mentioned elsewhere, is to be inserted in the Upaniṣad of the Tāṇḍins and in the text of the followers of the Atharva-veda, or not. On the suggestion, viz. It is not to be inserted owing to the force of separate mention. Otherwise, the double implication (viz. abandoning and taking)—which is the result of such an insertion —being already established in the cases of the two texts of the Tāṇḍins and the followers of the Atharva-veda through such an insertion from the text of the Kauṣītakins, the mention of abandoning in those two texts must become useless,²— We reply: “But in the abandonment, on account of the word ‘taking’ being supplementary”. The word “but” disposes of the (above) prima facie view. “In the abandonment,” i.e. in the text which designates abandoning only, taking is to be inserted. Why? “On account of the word ‘taking’ being supplementary,” i.e. on account of the word ‘taking’ being supplementary to the word ‘abandoning’. The sense is that in the Upaniṣad of the Kauṣītakins, the text desig- nating the taking of the good and evil deeds is recorded as being supplementary to the text designating the abandoning of the good and evil deeds. Similarly here too, it is essential that the merits and demerits, abandoned by a knower, should be obtained by others. (The author) states a number of parallel instances, illustrating ¹ Hence these two cases present no difficulty. ² I.e. in the text of the Kauṣītakins both abandoning and taking are men- tioned, while in the texts of the Tāṇḍins and the followers of the Atharva-veda only abandoning is mentioned. Now if it be said that taking is inserted from the first to the last two, then abandoning too may very well be so inserted. In that case, the mention of abandoning in the last two texts becomes meaningless.

626 VEDĀNTA-KAUSTUBHA [SŪ. 3. 3. 26. ADH. 11.] the fact that a text, mentioned in one branch, may form the supple- ment of a text, mentioned in another branch, thus: "As in the case of the kuśa, metre, praise and accompanying song". Thus, just as it being known in a general manner that the kuśas are the progeny of tree from the text of the Kauṣītakins, viz. "You kuśas are the progeny of the tree, do protect me", it is known from the specific text of the Śāṭyāyanins: "The progeny of the udumbara tree", that the kuśas are the progeny of the udumbara tree,—this being so, the text of the Śāṭyāyanins becomes the supplement of the text of the Kauṣītakins,— the construction of this (latter) text is as follows: O Kuśas! You are the progeny of the tree, protect, i.e. save me, the sacrificer;—just as no specific order of priority and posteriority of gods and demons being mentioned in the text: "Let one praise by metres", a specific order is known from the text of the Paiṅgins, viz. "The metres of the gods are prior"; just as on an enquiry into the time of chanting, which is a subsidiary part of the taking of a particular kind of pot, viz. ṣoḍaśin, the time not being known specifically from the text: "He assists the chanting of the ṣoḍaśin with gold", the text of the Taittirīyas, desig- nating the time specifically thus: "When the sun is half risen, he assists the chanting of the ṣoḍaśin" (Śat. Ś.S. 9.7.19) becomes the supplement of that text; and just as the prohibitive text of one branch, viz. "The Adhvaryyu does not join the singing" (Tait. Saṃ. 6.3.1) becomes the supplement of the non-specific text of a different branch, viz. "The sacrificial priests join the singing"—so in the matter under discussion too, viz. abandoning, there is the insertion of taking. (The author) shows that this view that general texts imply specific texts is supported by another teacher as well, thus: "It has been said", i.e. said by Jaimini, viz. "Let it be, on the contrary, supple- mentary to the text, on account of the impropriety of an option. Let the injunction refer to the same place" (Pū. Mī. Sū. 10.8.15). The establishing of the double implication (viz. of abandoning and taking) in places concerned, on the other hand, should be known to be meant for the benefit of the respective readers of those (treatises). Hence it is established that "in the abandonment", taking is inserted. Here ends the section entitled "Abandonment" (11).

[sū. 3. 3. 27. ADH. 12.] VEDĀNTA-PĀRIJĀTA-SAURABHA 627 COMPARISON Baladeva This is sūtra 27 in his commentary He begins a new adhikarana here (two sūtras), concerned with an entirely different question, viz whether the meditation on the Lord is obligatory or optional to the freed souls. He reads “Āchanda” instead of “chanda”, interpret- ing it as ‘option’. Hence the sūtra: “But on the destruction (of bondage, the released souls are under no obligation to practise medita- tion, because they have obtained) nearness (i.e. upāyana) (to the Lord), (and) because scriptural texts are supplementary (to this, i.e. are meant for leading the soul to this stage, viz release), just as the singing of hymns with the kuśa (in hand) is optional (i.e. āchanda) (for a student who has finished his daily duties), it is declared (by Scripture)”. That is, the aim of all scriptural texts is to teach men meditation so that they may attain salvation When that end is reached, i.e. men are freed and approach the Lord, it is no longer necessary for them to go on with further meditation.¹ Adhikarana 12. The section entitled “The passing away” (Sūtras 27-30) SŪTRA 27 “In passing away (there is a complete abandonment of merit and demerit), on account of there being nothing to be crossed, for thus others (declare).” Vedānta-pārijāta-saurabha At the time (of the soul’s) departure from the body, it com- pletely abandons (its) merits and demerits. Why? Because after (its) separation from the body, there is no more experience “to be crossed” (i.e. undergone) through these two. This very thing others declare thus: “Verily, when one is bodiless, pleasure and pain do not touch him” (Chānd. 8.12.1 ²), “This serene being, having arisen from this body, having attained the form of highest light, is completed in ¹ G.B. 3.3.27, pp. 153-154, Chap. 3. ² R.

628 VEDĀNTA-KAUSTUBHA [SŪ. 3. 3. 27. ADH. 12.] its own form" (Chānd 8.3.4; 8.12.3 ¹) and so on. This being so, the decay of works which has actually taken place at the time of the soul's separation from the body, is recorded to take place after it crosses the river in the text: "He crosses that river Virajā. Then he discards good and evil deeds" (Kauṣ. 1.4 ²). Vedānta-kaustubha An investigation into the abandoning of sins by a knower and taking (by others) was undertaken above. Now we shall consider the time when such an abandoning of merit and demerit takes place. The doubt is as to whether some portions of the merits and demerits of a knower decay at the time of his separation from the final body, while some portions of these decay on the way, when, having left the body, he is moving towards the world of Brahman; or whether such an abandonment takes place only at the time of his separation from the body. Here the prima facie view is: Having begun thus: "Having reached the path of gods, he comes to the world of fire" (Kauṣ. 1.3), the Kauṣītakins record: "He comes to the river Virajā, crosses it with the mind, then he discards good and evil deeds" (Kauṣ. 1.4). As here such an abandonment appears to take place immediately after he crosses the river, and as in the Upaniṣads of the Tāṇḍins too, viz. in the text: "Having shaken off the evils, as a horse his hair" (Chānd 8.13.1), such an abandonment appears to take place at the time of his separation from the final body, it follows that he abandons some of his good and evil deeds at the time of his separation from the final body, and of some on the way, both these texts being (equally) authoritative: With regard to it, we say: "In passing away". "In passing away," i.e. when the soul is going to the next world, viz. at the time of its departure from the body alone, a knower discards his merits and demerits. Why? "On account of there being nothing to be crossed; or no good fruit to be attained through merits, and no evil fruit to be attained through demerits subsequently to the soul's leaving the body, there existing, subsequently to that, the fruit of vidyā alone, consisting in the attainment of Brahman's nature.

¹ R.                                                                                             ² Ś, Bh, Śk.

{sū. 3. 3. 27. ADH. 12.] VEDĀNTA-KAUSTUBHA 629 "Thus others," i.e. the followers of the other schools too record that subsequently to the fall of the body, there is no fruit of work to be undergone by a knower, except the attainment of the nature of Brahman, thus: "Verily, when one is bodiless, pleasure and pain do not touch him" (Chānd. 8.12.1), "This serene being, having arisen from this body, having attained the form of highest light, is completed in his own form" (Chānd. 8 3.4; 8.12.3). The decay of karmas, which has actually taken place at the time of the soul's departure from the body, is recorded in the text of the Kauṣītakins to take place immediately after it crosses the river Virajā, thus: "He crosses the river Virajā with the mind; then he discards good and evil deeds" (Kauṣ. 1 4),—this is to be understood here Hence it is that the Tāṇḍins and the rest record that the abandonment takes place actually at the time of the soul's separation from the body, thus: "Shaking off the evils like a horse", etc. COMPARISON Śrīkaṇṭha Literal interpretation same, but he takes this (and the following two sūtras) as representing the prima facie view. Baladeva This is sūtra 28 in his commentary. He concludes the topic, viz. whether the worship of the Lord is obligatory on the part of the freed or not. He interprets the word, "sāmparāya" as love of the Lord 'Samparāya' means 'samparayanti tattvāni yasmin', i.e one in whom all the truths meet, viz. the Lord, and love of the Sam- parāya is 'sāmparāya'. Hence the sūtra: "When the love of the Lord (has arisen), (i.e. when the soul has become free), (it is no longer obligatory for it to practise meditation), on account of there being nothing to be crossed (i.e. there is no bondage any more), for thus others declare".¹ ¹ G.B. 3.3.28, pp. 155–158, Chap. 3.

[SŪ. 3. 3. 28. 630 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 12.] SŪTRA 28 "ACCORDING TO INTENTION, ON ACCOUNT OF THE NON-CONTRA- DICTION OF BOTH." Vedānta-pārijāta-saurabha The friend and the enemy of a knower get respectively his merits and demerits "according to intention",—thus both become freo from contradiction. Vedānta-kaustubha The good and bad deeds, performed by a knower, go to others "accordmg to intention", i.e. according to resolution, "on account of the non-contradiction of both". A causeless discarding, by parts, of his own deeds to others is inconsistent on the part of a knower who is impartial; and a causcless appropriating of the good and bad deeds, performed by others, too, is inconsistent on the part of any one. One who acting in a friendly manner, wishes the knower good, obtains the merits of the knower for that very reason But one, who acting in an unfriendly manner, wishes the knower ill, obtains the demerits of the knower for that very reason. Thus, if the good and evil deeds go (to the friend and the enemy) in accordance with their intontions, the discarding and tho appropriating come to be free from contradiction. So Smṛti declares: "The sin of one who is being cursed goos to one who is cursing". It has beon said by the reverend Manu as well: "Having left his good deeds to his dear relatives, and his bad deeds to those not dear, he goes to Brahman, the eternal, through the path of meditation" (Manu. 6 7.9¹). COMPARISON Śaṁkara Interpretation different: "(The soul may attain knowledge) according to (its) likmg (only so long as it has a body); (our view is preferable) on account of the non-contradiction of both". That is, a disembodied soul cannot evidently undergo the requisites and so on for attaining knowledge, but an embodied being alone can do so according to its own liking. Hence, if the works of a knower still persist after the fall of his body, it will not be possible for him ¹ P. 225.