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[sū. 1. 1. 14. ADH. 6.] VEDĀNTA-KAUSTUBHA 57 "part") when food and dress are meant' (Pāṇ. 4.3.143, SD K 1523 ¹), Smṛti goes on to designate (the suffix) 'mayaṭ' in the sense of modifica- tion thus:— '(The suffix "mayaṭ" is used) invariably after words in which the vowel has been lengthened and after "śara" and the rest' (Pāṇ. 4.3 144; SD.K 1524 ²),—and also because the suffix 'mayaṭ' is found used in the sense of 'modification' in ordinary life in expres- sions like: 'An earthen ³ pot' and so on, as well as in the Veda, in passages like: 'A large branch of the parṇa ⁴ wood ⁵ is the sacrificial ladle', and so on,— (We reply.) "No" Why? "On account of abundance", i e. because Smṛti depicts (the suffix) 'mayaṭ' in the sense of 'abundance' as well, in the passage. 'Mayaṭ' is added in the sense of 'made thereof' ⁶ and in the sense of 'having a great portion of' ⁷ (Pāṇ 5 4 21, SD K. 2089 ⁸), and because the suffix 'mayaṭ' is found used in the sense of 'abundance', too, in ordinary expressions like 'A sacrifice abounding in food' ⁹ and so on It cannot be said also that since Brahman is admitted to be consisting of bliss, there may be some want of bliss in Him,¹⁰—because here 'abundance' is but a synonym for 'very muchness' Thus, among (all the effects of prakṛti) beginning with mahat and ending with the body, the body being a transformation of food,¹¹ is said to be the person 'consisting of food' Other than and the supporter of it is 'that which consists of the vital-breath'. Other than and the supporter of these two is 'that which consists of mind'. Other than and the controller of these three is the individual soul, called 'the person consisting of understanding'. That which is of the nature of knowledge and has understanding as its attribute (viz the individual soul) is the controller of the three non-sentient persons. That this

¹ P 786, vol 1. ² P 786, vol. 1. ³ Mṛn-maya ⁴ Parṇa is a large-leaved sacred tree, whose wood is used for making sacred vessels, later generally called 'palāśa' M.W . p 606. ⁵ Parṇa-mayī. ⁶ Tad-vacana ⁷ Prakṛtu-vacana, meaning 'Prācuryyeṇa prastutam prakṛtam, tasya vacanam'. SD. K. 2089, p. 931, vol 1. ⁸ Op cit. ⁹ Anna-maya ¹⁰ That is, when it is said. 'Annu-maya yajña', it is meant that the sacrifice consists mostly of food, but not entirely Similarly, it might be thought that the expression 'Ānanda-maya Brahman' means that Brahman is mostly bliss but not entirely bliss, 1.e. there is some non-bliss in Brahman ¹¹ That is, it is food which being assimilated produces and keeps the body.

58 VEDĀNTA-PĀRIJĀTA-SAURABHA [sū. 1. 1. 15. ADH. 6.] possessor of the attribute of understanding is of the nature of know- ledge, will be made clear in the second chapter ¹ But why, then, has the attribute alone been indicated in the text 'Understanding performs a sacrifice?' (Tait 2 5). Listen The very nature, too, of the knower is self-manifesting, and the use of the term 'understand- ing' or the nominative case-ending should be understood to be referring to it The use of the neuter gender ² is meant for denoting a thing.³ For this very reason, in the Kānva recension, viz. 'Who abiding in understanding' (Brh 3 7 22), and in the Mādhyandina recension, viz. 'Who abiding in the self' (Śat Br 14 6 7.30 ⁴), in spite of the difference of words, the meaning, viz. the individual soul, is the very same. And for this very reason, the statement: 'Understanding performs a sacrifice, and deeds too' (Tait. 2.5) is perfectly justifiable, it being impossible for the mere attribute of understanding to be an agent. And, it, the individual soul, the knower, should be known to be possessed of bliss, in accordance with the text: 'That is one human bliss' (Tait 2.8), as well as another scriptural text: 'For verily, on getting this essence, one becomes blissful' (Tait. 2 7). The Supreme Person, an ocean of immense bliss in contrast to its (viz. the individual soul's) little bliss, is the controller of all, referred to in the text: 'Verily, other than and within that which consists of understanding, is the self which consists of bliss' (Tait. 2 5) Move- over, the Supreme Person, the One, is indeed established in all the Vedāntas as free from all faults by nature, so there is not even an odour of slightest non-bliss in Him,—so much in brief. SŪTRA 15 "AND ON ACCOUNT OF THE DESIGNATION OF THE CAUSE OF THAT" Vedānta-pārijāta-saurabha On account of being the cause of the bliss of the individual soul too, the Highest Self alone is that which consists of bliss. ¹ Vide V.K. 2.3 18. ² Viz. 'vijñānam' in the text ³ That is, the word 'understanding' does not stand for a mere abstract attribute here, but for a concrete thing, viz. the individual soul, possessed of the attribute. ⁴ P 861, line 19.

[SŪ. 1. 1. 16 ADH. 6.] VEDĀNTA-PĀRIJĀTA-SAURABHA 59 Vedānta-kaustubha Scripture designates that He (viz Brahman) alone is the “cause” of the bliss “of that”, viz. the individual soul,—which, according to the prima facie view, was suspected to be that which consists of bliss,—thus:—'For, verily, this alone causes bliss' (Tait 2 7). Here the term “ānandayāti” means ‘ānandayatī’. The sense is that as he who gives riches and knowledge to others is himself possessed of immense riches and immense knowledge, so the statement that the Highest Self, too, causes bliss to individual souls means that He is possessed of immense bliss. Just as the term ‘consisting of light’ is applied to Lord Sun, whose very nature is to remove all dark- ness, so exactly the application of the term ‘consisting of bliss’ to the Lord, the topic of the present discussion, the cause of all, without an equal or a superior, and devoid of even a tinge of non-bliss of any sort, is perfectly reasonable SŪTRA 16 “AND THE MANTRA-DESCRIBED (VIZ. BRAHMAN) IS CELEBRATED (TO BE CONSISTING OF BLISS).” Vedānta-pārijāta-saurabha That which is stated in the mantra-text: viz ‘Brahman is truth, knowledge and infinite’ (Tait. 2 1),¹ is “mantra-described”.² That alone is celebrated by the term “consisting of bliss”. Vedānta-kaustubha That which is stated in the mantra-text which beginning thus: ‘The knower of Brahman attains the highest’ (Tait. 2.1), continues: ‘He who knows Brahman as truth, knowledge and infinite, situated in the cave’ (Tait. 2 1) is the “mantra-described”, i.e. Brahman alone, the cause of the origin and the rest of the world. He is cele- brated in the following Brāhmaṇa-text as well—viz. ‘Verily, other than and within that which consists of understanding is the self which consists of bliss’ (Tait. 2.5), since the mantra and the Brāhmaṇa, ¹ Ś, R, Bh, ŚK, B ² Mantra-varṇikam.

60 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 1. 1. 17. ADH. 6.] the object to be explained and the explanation, refer to the same topic. Hence that which consists of bliss is the Highest Self alone. SŪTRA 17 "NOT THE OTHER, ON ACCOUNT OF INAPPROPRIATENESS" Vedānta-pārijāta-saurabha The qualities peculiar to the Lord, which are mentioned in Scripture as relating to that which is signified by the term 'consisting of bliss', being "inappropriate" on the part of anything else, "the other", i.e. the individual soul, is not signified by the term 'consisting of bliss' Vedānta-kaustubha "The other", i.e the individual, soul is not to be understood here by the term 'consisting of bliss'. Why? "On account of inappropriateness", i.e. the creatorship of the entire world and the like, mentioned as relating to that which consists of bliss in the scriptural text: "He wished: 'May I be many, may I procreate' He created all this" (Tait. 2.6), are not appropriate on the part of the individual soul. Hence that which consists of bliss is Brahman alone. Or else, the following construction (of the sūtra) may be under- stood:—The individual soul, "other than" Brahman, is not "mantra- described", because the qualities which are peculiar to the "mantra- described", viz. being the object to be attained by the wise and so on, are "inappropriate" on the part of anything else. COMPARISON Rāmānuja Reading same, interpretation different—'The other (viz. the individual) (is) not (the object of the text: "Truth, knowledge and infinite", Tait. 2.1), on account of inappropriateness'. That is, Rāmānuja takes this sūtra as continuing more particularly the theme of the preceding sūtra where it has been shown that Brahman is designated by the text 'Truth, knowledge and infinite' (Tait. 2.1) Here it is shown, he points out, that none else than the Lord, not

[sū. 1. 1. 18 ADH. 6.] VEDĀNTA-PĀRIJĀTA-SAURABHA 61 even the freed soul, can be the object of the above text, for even the freed soul is not absolute ¹ knowledge in the sense the Lord is, as even the freed soul cannot wish to be many and so on. So it is not appro- priate that the individual soul can ever be the object of the above text and be identical with Brahman ² Śrīkaṇṭha Reading same, interpretation different, viz. 'The other' (viz. Hiraṇyagarbha) (is) not (the cause of the world), on account of in- appropriateness'. According to Śrīkaṇṭha a new adhikaraṇa begins with this sūtra (sūtras 17–20), concerned with the question whether the Lord is the cause of the world, or someone else, viz. Hiraṇya- garbha.³

SŪTRA 18 "AND ON ACCOUNT OF THE DESIGNATION OF DIFFERENCE." Vedānta-pārijāta-saurabha "On account of the designation of a difference" between the obtainer and the object obtained in the text: 'For, verily, on obtaining this essence, he becomes blissful' (Tait. 2 7) ⁴ the individual soul is not that which consists of bliss. Vedānta-kaustubha For this reason, too, that which consists of bliss or the 'mantra- described' one is not the individual soul. Why? Because the individual soul and the Supreme Being are designated as different. Thus, the text 'He is, verily, the essence. For, verily, on attaining the essence, he becomes blissful' (Tait 2 7), designates a difference between the Highest Self, consisting of bliss and mantra-described, as the object to be obtained, and the individual soul, as the obtainer, since the obtainer cannot be the object obtained. There is a difference of nature between the individual soul and Brahman, otherwise an

¹ Nirupādhika. ² Śrī. B. 1.1 17, pp. 193-194, Part 1. ³ ŚK. B. 1.1.17, pp. 230–237, Part 3. ⁴ Ś, Bh.

[SŪ. 1. 1. 19. 62 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6 ] intermixture of qualities will result,—this is the meaning of the two aphorisms. COMPARISON Śaṁkara This is sūtra 17 in his commentary. Reading and literal inter- pretation same, quotes the same passage, but in conclusion adds his own view, viz. that really and transcendentally, there is no difference between the soul, the obtainer, and Brahman, the obtained.¹ Rāmānuja Reading and interpretation same, but refers to a different passage, viz. Taittirīya-upaniṣad, 2.5.² Śrīkaṇṭha Reading same, interpretation different, viz : ‘(If it be said that Hiraṇyagarbha is identical with the Supreme Lord, then we reply, no), on account of the designation of difference’.³ —— SŪTRA 19 “AND ON ACCOUNT OF DESIRE (THROUGH WHICH SIMPLY THE LORD IS ABLE TO REALIZE HIS PURPOSES), THERE IS NO DEPEN- DENCE (OF THE LORD) ON (WHAT IS AN OBJECT OF) INFERENCE (VIZ. PRADHĀNA).” Vedānta-pārijāta-saurabha If the individual soul be admitted to be the cause, it must depend on a material cause, viz. on pradhāna which is an (object of) “in- ference”, just as a potter has to depend on clay and the rest in creating pots and the like. But the Highest Person, non-material, consisting of bliss and omnipotent, has to depend on nothing. Why? “On account of desire”, i.e. on account of intention, as declared by the scriptural text:—‘He desired: “May I be many”’ (Tait. 2.6).⁴ 1 Ś.B 1.1.17, pp. 221-22. 2 Cf. also Chānd. 6.2.3. ‘Sa aīkṣata bahu syām’, etc. 3 ŚK. B. 1.1 19, pp. 237 ff, Part 1. 4 Ś, R, Bh, B.

[sū. 1. 1. 19. ADH. 6 ] VEDĀNTA-KAUSTUBHA 63 Hence that which consists of bliss is different from that (viz. the individual soul). Vedānta-kaustubha To the objection, viz. Pradhāna may very well be denoted by the term ‘consisting of bliss’, as it contains the quality of sattva which is the cause of bliss, and as it corresponds to the effect ¹,—we reply — The term ‘consisting of bliss’ contains no “reference” to “in- ference”, i. e. to that which is inferred, viz. pradhāna. Why? “On account of desire”, i.e. because the text, which refers to that which consists of bliss, viz. ‘He desired: “May I be many”’ (Tait. 2.6), mentions one who desires. The sense is that desire means volition, and that is not possible on the part of the non-sentient pradhāna, but is possible on the part of the omniscient Lord of all. Although pradhāna has already been set aside by the aphorism ‘Because (the creator) sees, not, non-scriptural’ (Br. Sū. 1.1.5), it is once more set aside here with a view to confirming the ‘universality of knowing’ ² and hence there is no fault of repetition. Or else, (an alternative explanation of the sūtra:)—if the indivi- dual soul be denoted by the term ‘consisting of bliss’, the topic of the present discussion, it must be the cause of the world as well; and in that case, just as potters have to depend on clay and the rest for creating pots, etc. so the individual soul too must depend on pradhāna, which is a synonym for ‘inference’. ³ But if the omnipotent Brahman be the cause of the world, no such fault arises,—this is the sense. COMPARISON Śaṁkara and Bhāskara This is sūtra 18 in their commentaries. Reading same, interpre- tation different, viz. ‘And on account of desiring, there is no reference

¹ That is, pradhāna, the non-sentient cause, is similar to the effect, the non- sentient world. Vide V.K. 1.1.5. ² Vide Br. Sū. 1.1.11, where it has been said that Brahman is universally known from all texts to be the cause of the world. ³ That is, pradhāna has been called ‘inference’ (anumāna) in the sūtra, because it is an object of inference.

[SŪ. 1. 1. 20. 64 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6.] to (what is an object of) inference (viz pradhāna) (in the term "ānanda- maya"). That is, Scripture predicates willing on the part of the ānanda-maya, and willing is possible on the part of a conscious being alone.¹ Śrīkaṇṭha Reading same, interpretation different—viz. 'And, (even) on account of desire, (i e. in spite of the fact that Hiraṇyagarbha is said to have desired to create the world,) (his being the creator) is not dependent on reasoning (i.e. does not stand to reason,) (because it is the Lord Himself who created the world in the character of Hiraṇyagarbha)'.² SŪTRA 20 "AND (SCRIPTURE) TEACHES THE UNION WITH THAT (VIZ. BLISS) OF THIS (VIZ. THE INDIVIDUAL SOUL) IN THIS (VIZ. THE LORD)" Vedānta-pārijāta-saurabha Scripture "teaches" the "union with that", i.e. the union with bliss, in the passage:—'Verily, he is an essence, for verily, on attaining the essence, he becomes blissful' (Tait. 2. 7). Hence it is established that He, on attaining whom the individual soul comes to be united with bliss, is different from it Vedānta-kaustubha For this reason also that which consists of bliss is neither the individual soul, nor pradhāna, but Brahman alone, since Scripture "teaches" the "union with that", i.e. the "union" or 'connection', with "that", or the Highest Self,—i.e. salvation, characterized by the attaining of His nature,³—'of this', i.e. of the individual soul, relying on Him, "in this", i.e. in the Highest Person, the Highest ¹ Ś. B. 1. 1. 18, p. 222; Bh. B. 1. 1. 18, p. 26. Note that this is adopted as an alternative explanation of the sūtra by Śrīnivāsa, but not by Nimbārka. See above. ² ŚK. B. 1. 1. 19 (pp. 240-241, Part 3) ³ Note that while according to Nimbārka, the word 'tad-yogam' means 'union with bliss', according to Śrīnivāsa, it means 'union with the Highest Self', or salvation, though ultimately these two interpretations come to the same thing.

[sū. 1. 1. 20 ADH. 6.] VEDĀNTA-KAUSTUBHA 65 Self, consisting of bliss and mantra-described. And the scriptural text to this effect is as follows:—‘For, truly, when he finds fear- lessness as a foundation in that which is invisible, incorporeal, un- defined, 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) The meaning of this is as follows. ‘When’, i e when at the time of birth which took place at a time when there was a causeless kindly glance by the Lord, as mentioned in sacred texts, thus ‘But should Madhusūdana glance at a person, when he is born, he should be known to be pure and given to the thought of salvation’. ‘“Through my grace, he attains an eternal and un- changeable place”’ (Gītā 18.56) and so on, ‘he’, i.e. a knower, devoid of any desire for enjoyments here or hereafter, restoring to the feet of the Lord alone and possessed of the characteristics as stated in Scripture thus · ‘ “I am easily attainable by one, O Pārtha, by the ever- free ascetic, who constantly remembers me, not thinking ever of another”’ (Gītā 18 14), ‘He who departs, discarding the body, uttering the one syllable “om” and remembering me, goes to a supreme goal’, ‘“Knowing me, he goes to peace”’ (Gītā 5.29), ‘The knower of Brahman attains the highest’ (Tait. 2.1), and so on, becomes fearless, he ‘finds’, i.e. attains, ‘a foundation’, i.e unfailing, devotion (or reliance) through His grace alone. ‘Then’, i.e im- mediately after, ‘he is gone to fearlessness’, on account of the absence of any devotion (on his part) to anyone else, which (alone) is the cause of fear In whom ? ‘In the invisible’, i.e. in that which is different from the group of the non-sentient which is visible. Again, in whom? ‘In the incorporeal’, ie in the supremely conscious Being, who is different from the group of souls or conscious beings,—that He is the supremely conscious Being is stated in the Kaṭhavallī, thus. ‘Conscious among the conscious’ (Kaṭha. 5.13; also Śvet. 6.13);—‘in the undefined’, i.e. in that which is not estab- lished as having so-muchness and the nature and qualities of which are to be known from the Vedānta alone; ‘in the unsupported’, i.e. in that which has no basis, which is possessed of infinite, incon- ceivable powers,—this is the sense. And ‘when’, i.e. when during the period of nescience, ‘he’, i.e. a non-knower, ‘makes’ even the smallest ‘distinction’, i.e. relies on something else, viz. one or other of the ends, connected with means (other than a complete resort to the Lord alone), ‘then he comes to have fear’. Hence, it is 5

[sū. 1. 1. 20. 66 VEDĀNTA-KAUSTUBHA ADH 6.] established that that which consists of bliss is Brahman, different from all the sentient and the non-sentient ¹ Here ends the section entitled 'That which consists of bliss' (6). COMPARISON Śaṃkara This is sūtra 19 in his commentary. Reading and interpretation same, quotes the passage quoted by Śrīnivāsa. But here Śaṃkara changes his point of view all of a sudden, and after having given at length the very same interpretation as given by Nimbārka, viz. that the 'ānanda-maya' referred to in the Taittirīya-upaniṣad (Tait. 2.5) is the Highest Self,² and not the individual soul or pradhāna, he finally rejects it, at the end of this sūtra, in favour of another, viz. that the word 'Brahman' in the immediately following phrase. 'Brahma puccham pratiṣṭhā' (Tait 2.5), refers to Brahman prin- cipally, and not as a member of the 'ānanda-maya', for the 'ānanda- maya' would refer to the qualified Brahman, and never to the non- qualified Brahman, which is called 'ānanda', and not 'ānandamaya'.³ Bhāskara This is sūtra 19 in his commentary too. Reading same, inter- pretation of the word 'tad-yogam' slightly different—viz 'union with Him (the Lord)', i.e. salvation.⁴ (Cf. Śrīnivāsa.) Quotes a different portion of the same passage (viz the portion quoted by Śrīnivāsa). Śrīkaṇṭha Reading same, interpretation different—viz. 'Herein (viz. in the Mahā-nārāyaṇa-upaniṣad) (Scripture) teaches his (i.e. Hiraṇya- ¹ Note that here Nimbārka and Śrīnivāsa understand the word 'śāsti' as referring to two different portions of the same passage, viz. Tait. 2 7, Nimbārka to the first part, Śrīnivāsa to the last. ² Vide Ś.B. 1.1.12, p. 217, 'Para evātmā ānanda-mayo bhavitum arhati' In this very sūtra also, it is said:—'Tasmād ānanda-mayaḥ paramātmā iti sthitam'. Ś.B. 1.1.19, p. 223. ³ Vide Ś.B. 1.1.19, pp. 225-26. ⁴ Bh. B. 1.1.19, p. 26.

[sū. 1. 1. 21 ADH. 7 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 67 garbha’s) connection with that (viz. the Supreme Lord) ’.¹ While according to Nimbārka, sūtras 13–20 form one section, concerned with the question of the ‘ānanda-maya’, according to Śrīkaṇṭha, Sūtras 13–16 form one section, while sūtras 17–20 form another different section, concerned with the question, as noted above, whether Hiraṇya- garbha is the creator of the world, or the Supreme Lord (viz. Śiva). Baladeva This is sūtra 19 in his commentary. Reading same, interpretation of the word ‘tad-yogam’ different, viz. ‘union with fearlessness’. Quotes the passage quoted by Śrīnivāsa.² Adhikaraṇa 7: The section entitled ‘That which is within’. (Sūtras 21-22) SŪTRA 21 “THAT WHICH IS WITHIN (THE SUN AND THE EYE) (IS NONE BUT THE HIGHEST SELF), ON ACCOUNT OF THE TEACHING OF HIS QUALITIES.” Vedānta-pārijāta-saurabha He who abides “within” the sun and the eye and is to be wor- shipped by one desiring salvation, is, truly, the Highest Self alone, and not a particular individual soul. Why? “On account of the teaching of the qualities belonging to Him” alone, viz. qualities like ‘freedom from sins’, ‘being the soul of all’ and so on. Vedānta-kaustubha In this manner, it has been shown in a general manner in the two sections that the stated texts all refer to Brahman, who is different from pradhāna as well as from the individual soul and is the cause of the origin and the rest of the world. Now, after having mentioned the peculiar qualities of the Lord, such as, possess- ing an eternally present, non-celestial body and so on, and then by showing the concordance of those texts (with regard to the Lord), the author denotes, up to the end of the section, the difference ¹ SK B. 1.1.20, pp 240-241, Part 3 ² G.B 1.1.19, pp. 76–77, Chap. 1.

[SŪ. 1. 1. 21 68 VEDĀNTA-KAUSTUBHA ADH. 7 ] of Brahman from particular individual souls who have attained eminence by virtue of supreme merit, as well as from particular non- sentient objects, like time and the like. In the Chāndogya, we read: 'Now, this golden Person, who is seen within the sun, has a golden beard and golden hair, and is golden through and through, right to the finger-nail tips. His eyes are like the full-blown lotus. His name is High, (because) he has risen above all sins. Verily, he who knows thus rises above all sins. His singers are the Ṛc and the Sāman . . . .¹ So much with reference to the gods' (Chānd 1.6 6-1 6 8), 'Now, with reference to the self' (Chānd. 1.7 1), 'Now, this person, who is seen within the eye' (Chānd 1.7.5) and so on. Here, a doubt arises, viz whether this Person, mentioned in Scripture as abiding within the sun and the eye, is a particular indivi- dual soul, or the Supreme Lord? What is reasonable here? If it be suggested: An individual soul who has attained eminence. Why? Because the person within the sun and the person within the eye are declared by Scripture to be possessed of a form in the passages (respectively): 'Having a golden beard, golden hair' (Chānd. 1.6 6), 'The form of this one is the very same as the form of that one' (Chānd. 1.7 5); because a limit to the lordship of both is declared respectively by the texts—'He rules these worlds which are beyond that, as well as the desires of gods' (Chānd. 1.6.8), 'He rules these worlds which are under that, as well as the desires of men' (Chānd 1.7 6), because the dependence of both on something else is declared (respectively) by the texts: 'Within the sun' (Chānd. 1.6.6), 'Within the eye' (Chānd. 1.7.5), and because the Supreme Self is declared to be just the opposite by the texts 'Without sound, without touch, without form' (Kaṭha 3.15), '"On what, my reverend Sir, is it based?' "On its own greatness"' (Chānd. 7.24.1), 'This is the Lord of beings' (Bṛh. 4.4.22), etc.— We reply: The Person, mentioned in Scripture as "within" the sun and the eye is the Highest Self alone. Why? "On account of the teaching of his qualities," i e. because of the "teaching", in this text, of the qualities "of him", viz. of the Highest Soul alone, such as, being free from sins in every way, being the remover of all the sins ¹ Quotation incomplete—viz:— 'His singers are the Ṛc and the Sāman Therefore (they are called) the udgītha' and so on See footnote 1, p. 69

[sū. 1. 1 21. ADH 7] VEDĀNTA-KAUSTUBHA 69 of His own devotees, and so on, as well as, being the soul of all and the rest, thus · 'He, verily, is the Ṛc, the Sāman, the Uktha, the Yajus, He is Brahman'¹ (Chānd. 1.7 5), because in accordance with the scriptural texts: 'When the seer sees the golden-coloured person' (Muṇḍ. 3 1 3), 'Of the colour of the sun, beyond darkness' (Śvet. 3.8; Gītā 8 9), 'That on which all these powers are based, O king, is another great form of Hari, different from the form of the world', and so on, like His natural qualities of possessing true desires and the rest, His possessing a form too, involves no contradiction; and because the text: 'Without sound, without touch, without colour' (Kaṭha 3 15) is concerned with denying sound and the like belonging to the material world. Nor is Brahman depicted here as possessed of a limited lordship, since the text setting forth such a limit is concerned with an arrangement of presiding deities. Nor can Brahman be said to be dependent on something else, since He is the support of all, in accordance with the following scriptural and Smṛti texts, viz. 'Entered within, the ruler of men' (Taitt. Ār 3.11 1, 2²), 'The Inner Soul of all beings' (Kaṭha 5.9, 10, 11, 5.12; Śvet. 6.11; Muṇḍ. 2.1.4), 'Who, abiding within the earth' (Bṛh. 3 7.3), '"And, I am situated within the hearts of all"' (Gītā 15.15), '"I abide, supporting the entire universe with a part of mine"' (Gītā 10.42), and so on. Here, by the Vedic text,—which is omniscient, independent of all proofs and authoritative by itself with regard to its own matter,— viz. 'This golden person who is seen within the sun, having a golden beard' (Chānd. 1 6.6) and so on, the body also of Brahman, the topic of discussion, suitable to Him, is mentioned, on the basis of direct perception alone, as evident from the statement: 'is seen'. From this it is known that the Highest Self is to be meditated on by one who desires salvation as possessed of a body. And, meditation too, to be mentioned hereafter,³ is possible only if the Highest Self be possessed of a body. The multitude of scriptural and Smṛti texts, referring to the body of the Lord, is not quoted here for fear of prolixity. ¹ Ṛc is a sacred verse, which is recited in praise of a deity; Sāman is a verse which is sung; Yajus is a sacred formula which is muttered, Uktha is a kind of recitation in sacrifices; Brahman is a sacred text or mantra, distinct from Ṛc, Sāman and Yajus. M.W., pp. 172, 225, 737. ² P. 181. ³ Vide V.K. 3.3.

[SŪ. 1. 1. 22. 70 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 7.] COMPARISON Śaṃkara This is sūtra 20 in his commentary. Reading and interpretation same, quotes the same passage. In conclusion, he adds that although the Supreme Lord is really arūpa or formless, yet He may assume various māyāmaya-rūpas for favouring His dovotees.¹ That is, all these passages, teaching the worship of the Person within the sun and so on, refer to the qualified Brahman only, and not to the highest Brahman, which of course Nimbārka does not admit. SŪTRA 22 "AND ON ACCOUNT OF THE DESIGNATION OF DIFFERENCE, (THE HIGHEST SELF IS) OTHER THAN (THE INDIVIDUAL SOULS OF THE SUN AND THE REST)." Vedānta-pārijāta-saurabha The Highest Self is "other" than the group of individual souls of the sun and the rest.² Why? "On account of the designation of difference" in the text 'Abiding in the sun' (Bṛh. 3 7 9 ³) and so on. Vedānta-kaustubha For this reason too, the Highest Self, is "other" than, i.e. different by nature from, the individual souls of the sun and the rest within which He abides. Why? "On account of the designation of differ- ence" between the individual soul and Brahman, in the text: 'Who abiding within the sun, is other than the sun, whom the sun does not know, of whom the sun is the body, who rules the sun from within, he is your soul, the inner controller, immortal' (Bṛh. 3.7.9). Thus, ¹ Ś B. 1.1 20, p. 232; 'Syāt parameśvarasyāpīcchā-vaśān māyāmayam rūpam sādhakānugrahārtham'. ² C S S ed. slightly different—viz 'The Highest Self is other than the group of the individual souls of the sun and the rest, within which He abides' (p. 5). ³ Ś, R, Bh, B.

[SŪ. 1. 1. 23. ADH. 8.] VEDĀNTA-PĀRIJĀTA-SAURABHA 71 the difference of Brahman from the individual soul, within which He abides, is established. Here ends the section entitled ‘That which is within’ (7). Adhikarana 8: The section entitled ‘The ether’ (Sūtra 23) SŪTRA 23 “(BRAHMAN IS DENOTED BY THE WORD) ETHER, ON ACCOUNT OF HIS CHARACTERISTIC MARKS.” Vedānta-pārijāta-saurabha In the text. ‘“What is the final refuge of this world?” “The ether”, said he’ (Chānd. 1.9.1 ¹), that which is denoted by the term “ether” is the Highest Self. Why? “On account of his characteristic marks,” such as, being the creator of all, and the like, mentioned in the text: ‘All these things, verily, arise from the ether alone’ (Chānd 1.9.1 ²) Vedānta-kaustubha In this manner, it has been shown, on the ground of the peculiar qualities of Brahman, the topic of discussion, that the text: ‘Now, this golden person who is seen within the sun’ (Chānd. 1.6 8) and so on, refers to Brahman, the topic of discussion. Now, it is being shown that the text: ‘“What is the final refuge of this world?”’ and so on too (Chānd 1.9.1) refers to Him, on the ground of the character- istic marks of Brahman. In the Chāndogya, we read the following under the dialogue between Śālāvatya and Jaivali. ‘“What is the final refuge of this world?”’ ‘“The ether,” said he, “All these beings, verily, arise from the ether alone, disappear into the ether; for the ether alone is greater than these, the ether is the supreme refuge”’ (Chānd. 1.9.1). Here a doubt arises, viz. whether the elemental ether is meant by the term ‘ether’, or the Highest Self. What is reasonable here? If it be sug- gested. As it is so well-known in the world and as it is declared also by Scripture to be the cause of the elements beginning with the air, 1 Ś, R, Bh, ŚK, B. 2 Ś, R, Bh, ŚK, B

[sū. 1. 1. 23. 72 VEDĀNTA-KAUSTUBHA ADH. 8] and so on, in the passage ‘From the “ether”, the “air”’ (Tait. 2.1), the elemental ether (is meant here)— We reply: In this text “the ether”, i.e. the object meant by the term ‘ether’, is the Highest Self alone. Why? “On account of his characteristic marks,” i.e. “his”, or the Highest Self’s, “characteristic marks”, viz. being the creator of all beings, being superior, being the supreme refuge, and so on,—on account of that,¹ i.e. on account of the peculiar qualities of the Highest Self. It cannot be said, also, that in accordance with the rule ‘When there is a collocation of scriptural statement, mark, text, topic, place and name, each following one is weaker (than each preceding one), on account of its remote- ness from the meaning’ (Pū. Mī. Sū. 3.3.14 ²), the scriptural state- ment is of a greater force than the mark,—for in accordance with the rule: ‘The strength and weakness of those which are spoilt by meaning- lessness are in the opposite proportion’, the scriptural statement: ‘the ether’, is set aside by the mark mentioned in the text: ‘All these beings, verily, arise from the ether alone’ (Chānd. 1.9.1). If the word “ether” were to refer to the elemental ether, then no sense would follow, for such a mark (viz. being the creator of all) is not possible on the part of the elemental ether, on the contrary, the elemental ether is declared by Scripture to be created by the Highest Self, in the passage ‘From this soul, verily, the ether arose’ (Tait. 2.1). Further, on the ground of the etymological interpretation too (of the word ‘ether’ or ākāśa), viz. ‘The ether is that which shines everywhere’, ³ as well as on the ground of its conventional meaning, given in the passages: ‘If there were not this bliss in the ether’ (Tait. 2.7), ‘The ether, verily, is the revealer of names and forms’ (Chānd. 8.14.1) and so on, it is established that by the term “ether”, the Supreme Self alone is denoted. Here ends the section entitled ‘The ether’ (8). ¹ This explains the compound ‘tal-liṅgāt’. ² P. 284, vol. 1. Vide Śabara-bhāṣya. ³ Ā samantāt kāśata ity ākāśaḥ.

{sū. 1. 1. 24. ADH. 9 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 73 Adhikarana 9: The section entitled 'The vital- breath'. (Sūtra 24) SŪTRA 24 "FOR THIS VERY REASON (BRAHMAN IS DENOTED BY THE WORD) VITAL-BREATH." Vedānta-pārijāta-saurabha In the text also 'All these beings, verily, enter into the vital- breath alone, arise from the vital-breath' (Chānd. 1.11.5 ¹), the vital-breath is none but the Highest Self, on account of the character- istic marks of Brahman, viz. entering into and coming out of Him Vedānta-kaustubha In this manner, it has been pointed out that the text referring to the ether denotes Brahman, and not the elemental ether Now, by declaring that the text about the udgītha,² viz. 'O Prastotr !' ³ (Chānd 1.10 9; 1.11.4) and so on, also refers to Brahman, the author extends here the same principle regarding the ether. In the Chāndogya we find the following concerning the udgītha ⁴ under the dialogue between Cākrāyaṇa and the Prastotṛ. '"O Pras- totṛ ! if you shall sing the prastāva ⁵ without knowing the Deity who is connected with the prastāva, then your head will fall off "' (Chānd. 1.10 9; 1.11.4), '"Which is that Deity?" "The vital- breath," said he, "All these beings, verily, enter into the vital-breath alone, arise from the vital-breath This is the Deity connected with the prastāva "' (Chānd. 1.11.4–5). Here a doubt arises, viz. As the entire world is found to exist as dependent on the vital-breath, and as it is so well-known in the world, so by the term 'vital-breath' a modification of the air too may be meant; and as in the text: '"For the mind, my dear, has the vital-breath as its fastening"' (Chānd. 6 8.2) and so on, the term 'vital-breath' is applied to Brahman, so Brahman may also be meant What is reasonable here? If it be suggested: Since everything is found to be dependent on the vital-

1 Ś, R, Bh, ŚK, B. 2 The word 'udgītha' is not included under the quotation. 3 A Prastotṛ is an assistant of the Udgātṛ, and sings the prastāva or the introductory eulogy or the prelude of a sāman. M.W., p. 699. 4 The word 'udgītha' is not included under the quotation. 5 The prastāva is the introductory eulogy or the prelude of a sāman. See footnote 3 above

[SŪ. 1. 1. 25. 74 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 10.] breath, since popularly the term 'vital-breath' is well-known to be a modification of the air, and since in the text: 'When, verily, a person sleeps, his speech goes to the vital-breath, his eye to the vital-breath, his ear to the vital-breath. When he wakes up, from the vital-breath alone they arise again' (Śat Br. 10 3.3.6 ¹), the entrance into a modification of the air and so on are mentioned, the chief vital-breath alone, which is a modification of the air and has five modes, is under- stood here by the term 'vital-breath',— We reply. "For this very reason", i.e. on account of the very characteristic marks of the Supreme Lord, viz. the entering into and coming out (of Him) of all the great elements, it is reasonable to hold that the object denoted by the term "vital-breath" is the Supreme Lord, the Highest Person alone. The characteristic marks of the Supreme Lord, viz. the entering into and the rising from Him of all the great elements, as mentioned in the text: 'All the elements enter into, i.e. merge into, and arise from, i.e. come out towards, Him', are not possible in the case of a modification of the air. In the text: 'When, verily, a person sleeps' (Śat. Br. 10.3.3.6), there is no mention of the entering and so on of the great elements, but simply of the entering and the rest of the sense-organs. Hence, on account of the marks of the Supreme Lord, as well as on the ground of the etymological interpretation (of the term 'vital-breath' or prāṇa), viz. 'In whom the entire world breathes excellently, i.e. finds a basis', it is established that the Highest Self alone is denoted by the term 'vital-breath'. Here ends the section entitled "The vital-breath" (9) Adhikarana 10: The section entitled 'The light' (Sūtras 25-28) SŪTRA 25 "(BRAHMAN IS DENOTED BY THE WORD) LIGHT, ON ACCOUNT OF THE MENTION OF FEET." Vedānta-pārijāta-saurabha "The light", mentioned in the passage: 'The light (higher) than the heaven' (Chānd. 3.13.7 ²) is Brahman alone, "on account of the 1 P. 778, lines 9-11. Cf. a similar passage in Chānd. 4.3.3 2 Ś, R, Bh, ŚK, B.

[sū. 1. 1. 25. ADH. 10.] VEDĀNTA-KAUSTUBHA 75 mention of feet", in the passage. '"One foot of him are all the ele- ments"' (Chānd. 3.12.6 ¹). Vedānta-kaustubha In this manner, it has been pointed out that the term 'ether', as well as the term 'vital-breath' refer to Brahman, all-pervading, untouched by any fault and the cause of all life. Now, the author is showing that the term 'light' also refers to Brahman. In the Chāndogya, it is recorded: 'Now, the light which shines higher than this heaven, on the backs of all, on the backs of everything, in the highest worlds than which there are no higher,—that, verily, is the same light which is within this person' (Chānd. 3.13.7) Here, a doubt arises, viz whether the term 'light' denotes the well- known light of the sun and so on, or the Highest Self. What is reason- able here? The prima facie view is as follows. It denotes the light of the sun and the rest. Why? Because that is well-known to be a remover of darkness, because Scripture mentions a limit in the passage : 'The light which shines higher than this heaven' (Chānd. 3.13.7), because no limit is possible on the part of Brahman, because Scripture speaks of a minor fruit in the passage: 'He who knows this becomes agreeable to the eyes, and renowned' (Chānd. 3.13.8), and, finally, because from the passage: 'That, verily, is the same light, which is within this person' (Chānd. 3.13.7), its identity with the fire within the belly is known. On this suggestion, we reply: Here the object denoted by the term "light" is the Supreme Brahman alone, possessed of unsurpassed splendour. Why? "On account of the mention of feet" Thus, in the text, which precedes the text about the 'light', viz. 'So much is His greatness, and the Person is higher than this One foot of him are all beings, three feet of him, the immortal in the heaven' (Ṛg-V. 10.10.3, Chānd. 3.12.6), Brahman is mentioned as having four feet. Thus, all beings constitute His one foot Having all beings as one foot is possible on the part of the Supreme Brahman alone, and never on the part of any one else. Nor is any contradiction involved in the declaration of His having the heaven as His limit, because, as the word 'higher' in the passage: 'What is higher than this' (Chānd. 3 13 7) denotes superiority, it is not meant to denote non-comprehensiveness,

1 Ś, R, ŚK, B

[SŪ. 1. 1. 26. 76 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 10.] and because from the passage ‘That the gods worship as the Light of lights, as Life’ (Bṛh. 4.4.16) the term ‘light’ is known to be referring to Brahman. Nor is any contradiction involved in the declaration of a minor fruit, because Brahman is the giver of fruits in accordance with the fitness of persons. As it is declared in the ‘Mystery of Fire’ ¹ of the Vājasaneyins ‘As one worships him, so he becomes’ (Śat. Br. 10 5 2 10 ²), and by the Lord Himself, in the passage — “‘Whosoever, in whatever way, resorts to me, him, in that same way, do I favour’” (Gītā 4.11). And, the purpose of the meditation on the identity (of the Lord) with the fire within the belly is to be known from the text: “‘I, having become the Vaiśvānara ³, abide within the bodies of living beings, and united with the prāṇa and the apāna,⁴ I digest the four kinds of food’” (Gītā 15.14). SŪTRA 26 “IF IT BE OBJECTED THAT ON ACCOUNT OF THE MENTION OF THE METRE, (BRAHMAN IS) NOT (DENOTED), (THEN, WE REPLY:) NO, ON ACCOUNT OF THE DECLARATION OF THE APPLICATION OF THE MIND (TO BRAHMAN) THUS, FOR THUS IT IS SEEN (IN OTHER PAS- SAGES TOO).” Vedānta-pārijāta-saurabha If it be objected that “on account of the mention” of the metre called ‘Gāyatrī’ in the preceding text, the text referring to the feet may refer to that and not to Brahman,—(we reply:) “No, on account of the declaration of the application of the mind” to the Lord, who is denoted by the term ‘Gāyatrī’ owing to the connection of the latter with certain qualities.⁵ Compare the word ‘virāj’ which illustrates a parallel case.⁶

¹ Agni-rahasya is the title of the tenth book of the Śatapatha-brāhmaṇa. ² P. 725, line 13 Cf. a very similar passage in Mudg. 3, p. 384, lines 8-9. ³ That is, the fire of digestion. ⁴ The prāṇa is one of the five modes of the chief vital-breath, and apāna is another. The first goes upwards the nose, the second goes downwards through the anus. Vide V.R.M. ⁵ That is, the Gāyatrī is said to possess certain qualities, which can belong to the Lord alone. Hence, the Lord is really denoted by the term ‘Gāyatrī’. See V.K. below. ⁶ We find that in other passages, too, a word, primarily denoting a metre, may stand for something else, e g. the word ‘virāj’ primarily denotes a kind of