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

[SŪ. 3. 4. 13. 724 VEDĀNTA-KAUSTUBHA ADH. 1.] Vedānta-kaustubha To the objection, viz "On account of the enjoinment on the part of one having that" (Br Sū. 3 4.6), we reply: In the text: "Having studied the Veda in the house of a pre- ceptor" (Chānd. 8.15.1), work is enjoined "on the part of one who has only read" the Veda, but not on the part of one who possesses know- ledge, so knowledge cannot be taken to be a subsidiary part of work. Though one who has not studied the Pūrva-tantra ¹ may, in accordance with the injunction about the Vedic study, viz. "Let one study the Veda", labour with great care to master the Veda, and though he may attain a little knowledge, yet since he lacks the know- ledge of the real nature of religious duties and the method of perform- ing them, demonstrated in the Pūrva-tantra, he, as dependent on that tantra, comes to have a reading knowledge only of the Veda, but does not know the meaning thereof The meaning of the Veda, on the other hand, according to the author of the Pūrva-tantra, is attainable through an investigation into that tantra But, in our view, even one who after studying the Veda, has come to know the mystery of reli- gious duties and even one who knows everything in a general way, is said to have only read the Veda, since he has not investigated into the Vedānta, designating Brahman, the primary meaning of all the Vedas Work is enjoined in that text on the part of such a one, but not on the part of a knower,—such is the view of the reverend author of the aphorisms. CORRECT CONCLUSION (continued) SŪTRA 13 “NOT (SO), ON ACCOUNT OF NON-SPECIFICATION.” Vedānta-pārijāta-saurabha And also because the text about restriction does not necessarily refer to the knower. ¹ I.e. the Pūrva-mīmāṁsa.

[SŪ. 3. 4. 14. ADH 1.] VEDĀNTA-KAUSTUBHA 725 Vedānta-kaustubha To the objection "On account of restriction" (Br. Sū. 3.4 7), we reply It cannot be said on the ground of the text: "Only doing work here" (Īśā 2) that knowledge is a subsidiary part of work. Why? "On account of non-specification," i.e. because the text contains no specification, viz.: 'knowers doing work' and so on. CORRECT CONCLUSION (continued) SŪTRA 14 "OR THE PERMISSION (OF WORK) IS FOR THE PURPOSE OF EULOGY." Vedānta-pārijāta-saurabha The allowing of work to one who knows, viz. "only doing work here" (Īśā 2), is "for the purpose of eulogizing" knowledge. Vedānta-kaustubha To the objection, viz Since the text begins with knowledge thus: "By the Lord all this is to be enveloped. Whatever is moving in this moving world, having that renounced, enjoy. Do not covet the wealth of any one" (Īśā 1), it is ascertained that it is specially concerned with the knower,-(the author) says: "The permission," i.e. allowing of, work to a knower is "for the purpose of eulogizing" knowledge. Though doing work so long as he lives, a knower is not touched by karmas,-thus there is an eulogy of knowledge here, in accordance with the concluding text: "Thus, work adheres not to you, to a man, there is no other way than that" (Īśā 2), as well as in accordance with the statement by the Lord. '"Though ever doing all works, one who has resorted to me, attains the eternal and immutable place through my grace"' (Gītā 18.56), '"He who thus knows me is not bound by works"' (Gītā 4.14) and so on.

726 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 15. ADH. 1.] CORRECT CONCLUSION (continued) SŪTRA 15 "AND SOME (BRANCHES DESIGNATE THAT KNOWERS GIVE UP WORK) ACCORDING TO VOLUNTARY PROCEDURE." Vedānta-pārijāta-saurabha For this very reason, "some" designate the voluntary giving up of the life of a house-holder by the knowers thus: "'What shall we do with progeny, we whose is this soul, this world?'" (Bṛh. 4.4.22 ¹). Vedānta-kaustubha "Some," i.e. the members of one branch, record the giving up by the knowers of progeny and the rest, involving the performance of action, "according to voluntary procedure", i.e. voluntarily indeed, thus: "Knowing this, forsooth, those ancient ones did not wish for progeny", '"What shall we do with progeny, we whose is this soul, this world?"' (Bṛh. 4.4.22). The sense is that such a giving up of the life of a house-holder fits in if knowledge be not complementary to work, but not if it be so. COMPARISON Baladeva He begins a new adhikaraṇa here (eleven sūtras), concerned with the power of vidyā. He substitutes "Vā" in place of "Ca". Hence the sūtra means: "Or some (hold that a knower of Brahman may act) according to (his) liking". That is, such great is the glory of vidyā that one who has attained vidyā may act just as he likes, or omit to act yet be not subject to consequences, good or bad ². ¹ Ś, R, Bh, Śk. ² G.B. 3.4.15, p. 250, Chap. 3.

{SŪ. 3. 4. 16. ADH. 1.] VEDĀNTA-KAUSTUBHA 727 CORRECT CONCLUSION (continued) SŪTRA 16 “AND (THERE IS) THE DESTRUCTION (OF WORK BY KNOWLEDGE)” Vedānta-pārijāta-saurabha For this very reason texts declare “the destruction” of work by knowledge, thus “And his works perish, when he who is high and low is seen” (Muṇḍ. 2.2.8 ¹). Vedānta-kaustubha “And” texts record “the destruction” of work,—the cause of the three kinds of miseries, and consisting in good and bad deeds,— by knowledge, thus: “The knot of the heart is broken, all doubts are cut off and all his works perish, when he who is high and low is seen” (Muṇḍ. 2.2.8) and so on. There are statements by the Lord too, viz. “‘Him whose works are burnt off by knowledge the wise call a knower’” (Gītā 4 19), “‘The fire of knowledge reduces all works to ashes, O Arjuna!’” (Gītā 4.3.7). COMPARISON Baladeva Interpretation same, but he is of the opinion that even prārabdha- karmas may be destroyed by vidyā.² ¹ Ś, R, Bh, Śk, B. ² G.B. 3.4.17, pp. 251-252, Chap. 3. “Yadyapi sarvāṇi karmāṇi nirdagdhum vidyā samarthā tathāpi tat-sampradāya-pracārārthaéśvarec chaiva dehārambhakam karma na nirdahati.”

728 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ 3. 4. 17 ADH. 1 ] CORRECT CONCLUSION (continued) SŪTRA 17 "AND (KNOWLEDGE ARISES) IN ONE WHO IS CHASTE FOR (SUCH A STAGE OF LIFE IS DECLARED) IN SCRIPTURAL TEXT." Vedānta-pārijāta-saurabha "And" because knowledge is found to arise in those stages of life which are given to chastity, its independence is definitely ascertained. These (stages) are found in the scriptural text "There are three branches of religious duty" (Chānd 2.23.1 ¹). Vedānta-kaustubha Scripture declares that knowledge of Brahman arises even in those stages of life which are given to chastity, i.e. in which the duties of a house-holder are absent; and Scripture does not mention works, like Agni-hotra and the rest in them. This also proves that knowledge is something independent. To the objection, viz. The text: "As long as he lives" contains a reference to works like Agni-hotra and the rest. Like these, those stages of life are not mentioned in the Veda,—we reply: "Because in scriptural text". Those stages of life are mentioned "in scriptural text", i.e. in the Veda, in passages like: "There are three branches of religious duty" (Chānd. 2.23.1), "And those who meditate on faith and austerity in the forest" (Chānd. 5.10.1), "Wishing for the world alone the mendicants wander forth" (Bṛh 4.4.22). Hence there are indeed such stages of life. The scriptural text: "He performs the Agni-hotra sacrifice as long as he lives", on the other hand, refers to those who are attached to wordly life. 1 Ś, R, Bh, Śk

[Sū. 3. 4. 18. ADH 1.] VEDĀNTA-KAUSTUBHA 729 OPPONENT'S VIEW (Sūtra 18) SŪTRA 18 "(THERE IS ONLY) A REFERENCE (TO THOSE STAGES OF LIFE), JAIMINI (THINKS SO), ON ACCOUNT OF THERE BEING NO INJUNC- TION, FOR (SCRIPTURE) CONDEMNS (SUCH STAGES OF LIFE)." Vedānta-pārijāta-saurabha In the text: "There are three branches of religious duty" (Chānd. 2.23.1¹), there is only a re-mention of those stages of life, in view of the fact that there is no injunctive word there Also as the text: "He who extinguishes the gods" (Tait. Sam 1.5 2 ²) contains a condemnation of other stages of life, such stages are not to be adopted,—such is the view of "Jaimini". Vedānta-kaustubha The statement that such stages of life are mentioned in scriptural texts and hence they exist,—is not justifiable, since when the section concerned with the injunction about the worship of the Sāman ³ has been fully expounded, Scripture, changing the subject, makes "a reference", i.e. a re-mention simply, in the text: "There are three branches of religious duty" (Chānd. 2.23.1), of those stages of life which are celebrated in Smṛti, with a view to eulogizing a separate meditation on Brahman as the praṇava, that being the subject of discussion; but does not enjoin them. Why? "On account of the absence of any injunctive text." And, scriptural texts like: "He who extinguishes the fire is the slayer of the hero among the gods" (Tait. Saṃ. 1.5.2), "After having brought an acceptable gift to the teacher do not cut off the line of progeny" (Tait. 1.11), "He who is childless does not possess the world" (Ait. Br. 33.1 ⁴) and so on, "condemn" other stages of life. Hence the stage of a house-holder is to be adopted and not other stages,—so the teacher "Jaimini" thinks. 1 Ś., R., Bh., Śk. 2 P. 57, lines 5-6, vol. 1. Ś., R., Bh., Śk. 3 Vide Chānd. 2.22. 4 P. 838, Ānandāśrama sans. series ed.

730 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3 4. 19. ADH. 1 ] COMPARISON Śaṁkara and Bhāskara They read "acodanā" in place of "acodanāt",¹ and begin a new adhikarana. Interpretation same. Śrīkaṇṭha He too begins a new adhikarana here. Interpretation same. Baladeva He too reads "acodanā" and interprets this sūtra differently thus: "(There is a favourable) reference (to works in Scripture), Jaimini (thinks so), (there is) no injunction (with regard to the giving up of works), because (Scripture) condemns (such a giving up of works)". That is, here the opponent objects to the view that a knower may or may not act at will² by pointing out that even a knower cannot give up all works. All that he is at liberty to do is to perform the obligatory duties at any time he likes unlike ordinary men who must do them at the fixed time only,—but cannot altogether omit them.³ CORRECT CONCLUSION (continued) SŪTRA 19 "(THEY ARE) TO BE ADOPTED, BĀDARĀYAṆA (THINKS SO), ON ACCOUNT OF THE SCRIPTURAL MENTION OF EQUALITY." Vedānta-pārijāta-saurabha Since in the text concerned with explanatory re-mention,⁴ the other stage of life is mentioned as equal to the stage of a house- ¹ S.B. 3.4.18, p. 863 ; Bh. B. 3.4.18, p. 204. ² Vide G.B. 3.4.15. ³ G.B. 3.4.18, pp. 254-255, Chap. 3. ⁴ Viz. Chānd. 2.23.1.

[sū. 3. 4. 19 ADH. 1.] VEDĀNTA-KAUSTUBHA 731 holder, the former "is to be adopted",—so the reverend "Bādarāyaṇa" thinks. Vedānta-kaustubha The other stage of life "is to be adopted",—so the reverend "Bādarāyaṇa" thinks Why? "On account of the scriptural mention of equality," i.e. because the other stage of life is mentioned in Scripture as equal to the stage of a house-holder. Thus, in the text: "There are three branches of knowledge, sacrifice, study and charity are the first; austerity alone is the second; a student of sacred knowledge dwelling in the house of a preceptor is the third" (Chānd. 2.23.1) there is an equal inclusion of all the stages of life. Among these, the stage of a house-holder is indicated by the words 'sacrifice, study' and so on. The stage of a religious student is referred to by that very word The stages of a hermit in the forest ¹ and of an ascetic ² are referred to by the word 'austerity'. If those who belong to these stages of life devote themselves to the duties incumbent thereon desiring for enjoyment, then they come to attain a world leading to return, in accordance with the scriptural text: "All these become possessors of meritorious worlds" (Chānd. 2.23.1). But one who knows the truth about the Lord, who is desirous of salvation, who is favoured by the Lord and who is devoted to Him, attains His nature. The concluding text: "One who stands on Brah- man attains immortality" (Chānd 2.23.1) intimates this, in conformity with the statement by the Lord: '"Among thousands of men, scarce one strives for perfection; even among the perfected ones who strive, scarce one knows me in truth"' (Gītā 7.3), '"The worlds up to the world of Brahmā come and go, O Arjuna! But on attaining me, O son of Kuntī, there is no more rebirth"' (Gītā 8.16). COMPARISON Baladeva Here he replies to the opponent thus: "(The obligatory duties) are to be performed, Bādarāyaṇa (thinks so) on account of the scriptural mention of equality". That is, a knower of Brahman may perform the obligatory duties partially just as he likes, but is not

¹ Vāna-prastha. ² Sannyāsa. 17

732 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 20. ADH. 1.] required to perform them exhaustively, like ordinary men. Scripture states that such a partial performance by a knower is equal to a full performance by ordinary men ¹ CORRECT CONCLUSION (end) SŪTRA 20 “OR, (THERE IS) AN INJUNCTION, AS IN THE CASE OF HOLDING.” Vedānta-pārijāta-saurabha There is indeed “an injunction”. Just as with regard to the enjoined Agni-hotra, it is said in Scripture: “Let him follow holding the sacrificial faggot below (the ladle) He holds it above for the gods” (Āp. Ś.S. 9.11.8-9 ²),—in this text ³ the holding above (of the faggot) by separating (it) is enjoined, since it is something new (not enjoined anywhere)—so is the case here. Vedānta-kaustubha Having thus pointed out that even if we hold that there is (only) a re-mention (of those stages of life and not injunction), still then the other stage of life may be proved to exist, (the author now) points out that in this text there is indeed an injunction with regard to them and not a re-mention. The word “or” implies emphasis In the stated text there is indeed “an injunction” with regard to those stages of life. Appre- hending the objection that the text will cease to be a coherent and un- broken whole if it be admitted that in one and the same text there is an injunction with regard to many stages of life,—(the author) says· “As in the case of holding”. Just as with regard to the enjoined Agni-hotra it is declared by Scripture: “Let him follow holding the ¹ G.B. 3.4.19, p. 255-256, Chap. 3. ² P. 157, vol. 2. The texts read, “Adastāt samidhaṁ dhārayan dakṣiṇena vihāraṁ udravati” (8). “Upari devebhya dhārayati iti vijñāyate” (9). Ś, R, Bh, Śk. ³ Other editions read “vākyaṁ” instead of “vākye”. 17B

[sū. 3. 4. 20. ADH. 1.] VEDĀNTA-KAUSTUBHA 733 sacrificial faggot below (the ladle). He holds it above for the gods" (Āp. Ś.S. 9.11.8-9)—here though occurring in the same sentence with the holding of the faggot below the ladle, the holding of the faggot, by separating it, over the clarified butter placed in a ladle is enjoined because of being something new (not enjoined before),¹— so here too. It has been said in the section treating of what is com- plimentary (action): "But (there is) an injunction with regard to the holding, on account of being something new" (Pū. Mī. Sū. 3.4.3²). Although with regard to this stage of life, there is an injunction cele- brated in a text of the Jābāla, viz "Having completed the life of a religious student, let one become a house-holder. Having become a house-holder, let one become a dweller in the forest. Having become a dweller in the forest, let one wander forth. Or else, let one wander forth from the very life of a religious student, or from the house, or from the forest. The day one gets indifferent to the world, let him wander forth on that very day" (Jābāla 4),—yet it is shown by his Holiness that the other stage of life occurs in other texts as well irrespective of that,—this is to be understood here. The texts, viz. "He who extinguishes the fire is the slayer of the hero of the gods" (Tait. Sam. 1.5.2). "After having brought an acceptable gift for the teacher, let him not cut off the line of progeny" (Tait. I. 11), "One who is childless does not possess the world" (Ait. Br. 33.1) and so on, are concerned with people hankering after enjoyment. Hence it is established that the end of men arises from knowledge. Here ends the section entitled "The end of Men" (1). COMPARISON Baladeva He continues here the same topic, viz. whether a knower of Brah- man must work or not. Hence the sūtra: "Or (the text designating ¹ I.e. the above passage may be conceived as a coherent and unbroken whole if we take it to be referring to one thing only, viz the holding of the faggot below. Nevertheless, we conceive it as enjoining the holding of the faggot above too, since this latter is not enjoined anywhere else. ² The sūtra really reads: "Vidhīstu apūrvatvāt syāt".

734 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 21. ADH. 2.] that a knower of Brahman may perform his duties in any way is) an injunction, like the holding (i.e. studying)". That is, the above text is an injunction with reference to the pariṇiṣṭha devotees, allowing them to act according to their will, just like the injunction, viz. that a Brāhmaṇa is to be initiated in order that he may study the Veda ¹ Adhikaraṇa 2: The section entitled "A Mere Eulogy". (Sūtras 21-22) SŪTRA 21 "IF IT BE OBJECTED THAT (THE TEXTS ABOUT THE BEST ESSENCE AND THE LIKE ARE MERE EULOGY, ON ACCOUNT OF TAKING (THEM AS CONNECTED WITH PARTS OF SACRIFICES,) (THEN WE REPLY ) NO, ON ACCOUNT OF BEING NEW." Vedānta-pārijāta-saurabha If it be objected that texts like: "This is the best essence among the essences" (Chānd. 1. 1.3 ²) and so on, are "mere eulogy" of udgītha and the rest, the subsidiary parts of sacrificial acts, since the best essence and the rest are taken as related to them,—(we reply.) "No". This being not established before, here there is an injunction with regard to the udgītha and the rest to be looked upon as the best essence. Vedānta-kaustubha It has been established above that since in the text: "There are three branches" (Chānd. 2.2.3, 1) and so on, the other stage of life is mentioned as equal to the stage of a house-holder, the former is to be adopted. Similarly, as the groups of texts about the best essence are similar to the texts about the sacrificial ladle the sun and so on which relate to the subsidiary parts of sacrificial acts, the former too are subsidiary parts of such acts,—apprehending this objection, (the author) is now disposing of it. ¹ G.B. 3.4.20, p. 257, Chap. 3. ² Ś, R, Bh, Śk.

[SŪ 3. 4. 21. ADH. 2.] VEDĀNTA-KAUSTUBHA 735 Under the udgītha-meditation and the like, the following are mentioned by Scripture: "This is the best essence among the essences, the supreme and the highest place, the eighth,—the udgītha" (Chānd. 1.1 3), "The Ṛic is this earth indeed, the Sāman the fire" (Chānd. 1.6.1), "Verily, this world is the piled up fire" (Śat. Br. 10.5 4, 1 ¹), "This earth forsooth, is the hymn" (Ait Ār. 2.1.2 ²) and so on. Here the doubt is, viz. whether the texts about the best essence and so on are concerned simply with an eulogy of the udgītha and the rest which are subsidiary parts of sacrifices, or whether they enjoin the udgītha and the rest to be looked upon as the best essence and so on. With regard to this, (the author) states the prima facie view: "If it be objected: mere eulogy, on account of taking". That is, they are concerned simply with eulogy. Why ? "On account of taking," i e. as the groups of texts about the best essence and so on are similar to the texts eulogizing the subsidiary parts of sacrificial parts, such as: "This earth indeed in the sacrificial ladle, the sun the tortoise, the heavenly world the āhavanīya-fire", and so on, they must be taken as concerned with the glorification of udgītha and the rest which are subordinate members of sacrificial acts. To this we say: "No." This cannot be said. Why? "On account of being something new," i.e. because the udgītha and the rest are not established as the best of essence by any other means or proof. The injunction refers to the udgītha and the rest to be looked upon as the best essence and so on, it being unreasonble to take a text to be concerned with the glorification of the udgītha and the rest, enjoined in a different place, when it is possible to interpret it in relation to its own context. COMPARISON Baladeva He does not begin a new adhikaraṇa here, but continues the topic of the previous section, viz. that a knower of Brahman is at liberty to act at will. Hence the sūtra: "If it be said that (the texts allowing a knower to act at will are) mere glorification, on account of (their) reference (to works), (we reply:) No, on account of being ¹ P. 798, line 17. ² P. 101.

736 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 4. 22. ADH. 2.] something new". That is, that a knower is at liberty to act at will is not enjoined before, and it is enjoined in the above texts ¹ SŪTRA 22 "AND ON ACCOUNT OF TEXTS (INDICATIVE OF) THE EXISTENCE (OF INJUNCTION)." Vedānta-pārijāta-saurabha "And" on account of the injunctive "text", viz. "Let one medi- tate on the udgītha" (Chānd 1.1.1 ²). Vedānta-kaustubha "And" on account of injunctive "texts" like: "Let one meditate on the udgītha" (Chānd. 1 1.1), "Let one meditate on the sāman" (Chānd. 2 2.1) and so on, it is established that the quoted texts enjoin the udgītha and the rest to be viewed (i e. meditated on) as the best essence and so on. Here ends the section entitled "Mere Eulogy" (2). COMPARISON Baladeva Here he concludes the topic that a knower may perform actions at will. Thus the sūtra: "And on account of texts (indicative of) in- tense love". That is, the pariniṣṭha devotee is so absorbed in love and devotion for the Lord that he has no time for performing ordinary works.³ ¹ G.B. 3.4.21, pp. 257-258, Chap. 3. ² Ś, R, Bh, Śk. ³ G.B. 3.4.22, pp. 258-259, Chap. 3.

[sū. 3. 4. 23. ADH. 3.] VEDĀNTA-KAUSTUBHA 737 Adhikaraṇa 3: The section entitled "The legends recited at the Aśva-medha". (Sūtras 23-24) SŪTRA 23 "IF IT BE SAID THAT (THE SCRIPTURAL STORIES) ARE MEANT TO BE RECITED AT THE AŚVA-MEDHA, (WE REPLY:) NO, ON ACCOUNT OF BEING SPECIFIED." Vedānta-pārijāta-saurabha It is not to be thought that the scriptural stories in the Vedāntas are meant to be recited at the Aśva-medha sacrifice,¹—since only some are specified (to be so) by texts, beginning: "He is to tell the legends recited at the Aśva-medha" and continuing: "Manu, Vivasvat's son, the King" (Śat. Br. 13 4.3, 3 ²) and so on. Vedānta-kaustubha Apprehending the objection that the texts about the best essence are concerned with something else, it has been shown that they relate to meditation (and not to action). Similarly, apprehending the objection that the texts dealing with particular stories are concerned with something else, (the author) shows that they (too) relate to meditation. In the different Vedāntas, there are many texts relating stories, such as: "Forsooth, Pratardana, the son of Divodāsa, went to the favourite place of Indra" (Kauṣ. 3.1), "Now, there was Jānaśruti, the great-grandson (of Janaśruti) a pious giver, a liberal donor, a preparer of much food" (Chānd. 4.1.1), "Now, there was Śvetaketu, the son of Aruṇa" (Chānd. 6.1.1), "Yājñavalkya had two wives, Maitreyī and Kātyāyanī" (Bṛh. 4.5.1) and so on. Here the doubt is, viz. whether they are meant to be recited at the Aśva-medha sacrifice, or whether they subserve the injunction of meditation. What is reasonable to begin with? "If it be said that they are meant to be recited at the Aśva-medha, (we reply) no." Why? "On ¹ A pāriplava is a legend to be recited at the Aśva-medha sacrifice and repeated at certain intervals throughout the year. ² Ś, R, Bh, Śk, B.

[SŪ. 3. 4 24 738 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 3.] account of being specified," i.e. in the text beginning "He is to tell the legends recited at the Aśva-medha" and continuing "Manu, Vivasvat's son, the King" (Śat Br 13 4.3, 3) and so on, certain texts alone are specified as those to be recited at the Aśva-medha. COMPARISON Bhāskara He takes this sūtra and the next as constituting a single sūtra, and reads "pāriplavārtha" instead of "pāriplavārthā" ¹. ——— SŪTRA 24 "AND THIS BEING SO, ON ACCOUNT OF THE CONNECTION (OF THESE STORIES WITH MEDITATION) AS FORMING PART OF A COHERENT WHOLE." Vedānta-pārijāta-saurabha This being so, on account of the connection" of other (stories) with injunction,—such as: "Should be seen" (Bṛh. 2.4.5, 4.5.6 ²) and so on—"as forming part of a coherent whole", they subserve the purpose of meditation. Vedānta-kaustubha "And this being so," i.e. all the scriptural stories being not legends to be recited at the Aśva-medha, only some being so, these former scriptural stories subserve the end of the injunction of meditation, "on account of their connection" with injunctions like "O, the self should be seen" (Bṛh. 2.4.5; 4.5.6) and so on, "as forming part of a coherent whole". Hence it is established that the scriptural stories subserve the purpose of the injunction of meditation. Here ends the section entitled "The legends recited at the Aśva-medha" (3). ¹ Bh. B. 3.4.23, p. 207. ² Ś, R, Bh, B.

[sū. 3. 4. 25. ADH. 4.] VEDĀNTA-KAUSTUBHA 739 Adhikaraṇa 4: The section entitled “The kindling of fire” (Sūtra 25) SŪTRA 25 “AND FOR THIS VERY REASON, (IN THE CASE OF THOSE WHO OBSERVE CHASTITY, KNOWLEDGE IS) INDEPENDENT OF THE KIN- DLING OF FIRE AND SO ON.” Vedānta-pārijāta-saurabha In accordance with the scriptural text: “One who is devoted to Brahman goes to immortality” (Chānd 2.23 1 ¹), in the case of those who are bound by chastity, knowledge is “independent of the kindling of fire and so on” Vedānta-kaustubha It has been stated above that the stages belonging to one bound by chastity are mentioned in Scripture. Immediately after that, two more points ² were considered by reason of their association with what has been shown Now, on the doubt, viz. whether by reason of the absence of acts like sacrifices and so on which are subsidiary parts of knowledge, knowledge too, the whole, is possible in those stages or not: and on the suggestion that it is not possible, but is possible in the stage of a house-holder, involving the knowledge of sacrifices and so on,—(the author) states the correct conclusion. From the scriptural texts, such as: “Desiring which people live the life of religious studentship that word I declare to you in brief” (Kaṭha 2.15), “Desiring this world alone mendicants wander forth” (Bṛh. 4.4.22), “One who stands firm on Brahman attains immortality” (Chānd. 2 23.2), “And those who meditate on faith and austerity in the forest” (Chānd. 5.10.1) and so on, they (viz. those who are bound by chastity) are known to have knowledge. “And for this very reason,” it is definitely ascertained that in their case knowledge is “independent of the kindling of fire and so on”, i.e. independent

¹ Correct quotation, “Brahma-saṁsthā”. C.U., p. 656. ² Viz. that the (a) udgītha texts and (b) the scriptural stories subserve the purpose of meditation.

[SŪ. 3. 4. 25. 740 VEDĀNTA-KAUSTUBHA ADH. 4.] of the sacrificial acts to be accomplished by placing the fire on the sacrificial fire-place, i e is brought about by the proper duties, in- cumbent on their own stage of life, such as hearing, thinking, medita- ting and so on. During the stage of a house-holder there being a variety of unavoidable worldly and scriptural duties, the full develop- ment of knowledge, the means to the highest end of men, is not possible; and hence the intentional giving up of the life of a house-holder for the sake of that (viz knowledge) is known from Scripture itself. Therefore, it is established that in the case of those who are bound by chastity, knowledge is all the more possible. Here ends the section entitled "The kindling of fire" (4). COMPARISON Śaṁkara While Nimbārka holds that knowledge is independent of works only in the case of those who are bound by chastity, Śaṁkara is of the opinion that this is so in all cases, and does not speak here especially of those only who observe chastity. Accordingly he, interprets the phrase "ata eva" as "because the highest end of men arises from knowledge" (established Br. Sū. 3.4.1 ¹). Baladeva He also does not speak here of those alone who are bound by chastity. Hence the sūtra: "For this very reason, (i.e. because vidyā is independent of karma, it) does not depend on the kindling of fire and the like, (for manifesting its fruit)". That is, there is no necessity for a combination of vidyā and karma for leading to salvation, but vidyā alone is sufficient.² ¹ Ś B. 3.4.25, p. 874. ² G.B 3.4.25.

[sū. 3. 4. 26. ADH. 5.] VEDĀNTA-KAUSTUBHA 741 Adhikarana 5: The section entitled "Depend- ence on all". (Sūtra 26) SŪTRA 26 "AND DEPENDENCE ON ALL, IN ACCORDANCE WITH THE SCRIP- TURAL TEXT ABOUT SACRIFICE AND SO ON, AS IN THE CASE OF A HORSE." Vedānta-pārijāta-saurabha In accordance with the scriptural text: "Him the Brāhmanas desire to know by the recitation of the Veda, by sacrifice" (Bṛh 4.4.2 ¹), knowledge depends for its own origination on all the works which are the means, as one depends on a horse for going Vedānta-kaustubha Knowledge being established to be the means to the highest end of men, it might be thought that all works are to be given up. Apprehending this objection, (the author) is now exhibiting their use for producing the desire to know. On the doubt, viz If the highest end of men arises through knowledge alone, then is it independent of all duties incumbent on the stages of life or dependent ?—if it be suggested that the desired end being accomplished through it (viz. knowledge) alone, what is the use of works ? Hence it is independent of all,— We reply: "Dependence on all". The compound "dependence on all" ("sarvāpekṣā") is to be explained as follows. That which depends, for its origin, on all the duties, incumbent on the stages of life, i.e. the subsidiary parts (of knowledge), which are performed by those who are desirous of salva- tion and aim at knowledge. But when it has originated, it does not depend on anything for bringing about the highest end of men. Why ? "In accordance with the scriptural text about sacrifice and the rest," viz. "Him the Brāhmaṇas desire to know by the recitation of the Veda, by sacrifice, by charity, by austerity, by fasting" (Bṛh. 4.4.22). The word 'Vividiṣanti' is to be explained as: They 'desire to know' by sacrifices and the rest. Here, if the primacy of the meaning of the suffix be admitted, then sacrifices and the rest are to be regarded as subsidiary parts of knowledge by way of (producing) a desire (for 1 Ś, R, Bh, Śk, B.

742 VEDĀNTA-KAUSTUBHA [sū. 3. 4. 26. ADH 5.] knowledge), (i.e. indirectly). If the primacy of the meaning of the root be admitted, then sacrifices and the rest are to be regarded as the subsidiary parts of so desired knowledge directly.¹ A parallel instance is cited: "As in case of a horse". A horse is needed for accomplishing a journey to a desired place; but when the journey is accomplished, it is no longer needed—so is the case here.² It has been said by the Lord as well: ' "The acts of sacrifice, charity and austerity are not to be given up, but are to be performed Sacrifice, charity and austerity are the purifiers of the wise" ' (Gītā 18 8), ' "From whom proceeds the activity of all beings, by whom all this is pervaded, by worshipping Him with his own work, a man attains perfection" ' (Gītā 18.46) Thus it is established that know- ledge,—having the form of worship, meditation, highest devotion, steady remembrance and so on; the destroyer of all evil; the special cause of the attainment of the nature of the Highest Person, denoted by the terms 'Highest Brahman' and so on; and attainable through His grace,—arises, through the grace of Scripture and the spiritual teacher, from the proper performance of the daily and occasional duties, incumbent on one's own stage of life, and constituting the means to the worship of Lord Vāsudeva. Here ends the section entitled "Dependence on all" (5). COMPARISON Śaṁkara The example "aśva-vat" interpreted differently. He points out that knowledge is dependent on work in the sense that work gives rise to it; and independent of work in the sense that once gene- rated, it does not depend on work for bringing about its result, viz. salvation. Hence there is no contradiction in saying that knowledge is independent of work (as done in the previous sūtra) and dependent on it (as done in this sūtra). In this world everything has its own particular use. A horse, e.g. is of no use for drawing the plough, but is of use for drawing the chariot only. Similarly, works are of ¹ See Br. Sū. 1.1.4, pp. 37-38. ² I.e. Karma is needed for the rise of vidyā; but when vidyā has once originated, it is no longer needed.

[SŪ. 3. 4 27. ADH 6] VEDĀNTA-PĀRIJĀTA-SAURABHA 743 no use in bringing about the result of knowledge, but are of use only for giving rise to it.¹ Rāmānuja and Śrīkaṇṭha They too interpret the example "aśva-vat" differently thus: Just as a horse, though the real means of going, depends on some other assisting factors, viz. saddle, attendants, grooming and the like, so knowledge, though the real means to salvation, depends on the co- operation of works.² Bhāskara This is sūtra 25 in his commentary. Interpretation different. In direct contrast to Nimbārka, he points out that Karma is not the cause of the origin of knowledge ³, but its essential part bringing about salvation. Thus, here he stresses his doctrine of the combina- tion of knowledge and work. He interprets the example "aśva-vat" thus: "Just as a horse is fit for carrying a man, but not for drawing a plough, so knowledge, combined with work, is fit for leading to salvation, and not mere knowledge".⁴ Adhikaraṇa 6: The section entitled "Calm- ness, self-control and so on". (Sūtra 27) SŪTRA 27 "BUT STILL (THE SEEKER AFTER THE KNOWLEDGE OF BRAH- MAN) MUST BE ENDOWED WITH CALMNESS, SELF-CONTROL AND SO ON; SINCE, ON ACCOUNT OF THE INJUNCTION OF THESE AS THE SUBSIDIARY PARTS OF THAT (VIZ. KNOWLEDGE), THEY ARE TO BE PRACTISED NECESSARILY." Vedānta-pārijāta-saurabha Although in the case of one who desires to know Brahman, knowledge may be brought about through the proper performance ¹ Ś.B. 3.4.26, pp. 875-876. ² Śrī. B. 3.4.26, p. 376, Part 2; ŚK. B. 3.4.26, p. 398, Parts 10 and 11. ³ "Na ca jñāna-svarūpotpattau karma vyapriyate; śravaṇamananādi tad-utpatti-kāraṇam. ⁴ Bh. B. 3 2.25 (written as 3.2.26), p. 210