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

792 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 1. 10-11. ADH. 5.] SŪTRA 10 “AND SMRTIS DECLARE ” Vedānta-pārijāta-saurabha “And the Smṛti texts declare”: “Having placed in a clean spot” (Gītā 6.11 ¹) and so on. Vedānta-kaustubha “And Smṛti texts declare” that contemplation is possible only on the part of one who is sitting, thus: “Having placed, on a clean spot, one’s steady seat that is neither very high nor very low and consists of a cloth, deer-skin, and kuśa-grass, one over the other; having sat there on the seat, concentrating one’s mind and with the functions of the mind and sense-organs controlled, let one practise deep meditation for the purification of his self” (Gītā 6.11) and so on. ――― SŪTRA 11 “WHERE CONCENTRATION (IS POSSIBLE) THERE, ON ACCOUNT OF NON-SPECIFICATION.” Vedānta-pārijāta-saurabha “Where” concentration of the mind is possible “there” one should practise meditation, there being no mention in Scripture of a special place and the rest over and above this. Vedānta-kaustubha “Where,” i.e. in whatever place, time and so on, “concentra- tion” of the mind is possible, “there” meditation is to be practised, there being no mention in Scripture of a special place, time and so on. “In a clean level spot; free from pebbles, fire and sand; favourable to the mind by reason of sound, pond and so on; but not hurtful to ――― ¹ Op cit

[sū. 4. 1. 12. ADH. 6.] VEDĀNTA-KAUSTUBHA 793 the eye; full of caves and free from wind,—let one apply one's self (to meditation)" (Śvet 2.10),—this text of the Śvetāśvataras also speaks of a place favourable to the concentration of the mind, but not of any special place and so on, as evident from the concluding phrase: 'favourable to the mind'. Hence, it is established that meditation is to be carried on in a sitting posture. Here ends the section entitled "Sitting" (5). Adhikaraṇa 6: The section entitled "Until death". (Sūtra 12) SŪTRA 12 "UNTIL DEATH, FOR THERE ALSO (IT) IS SEEN." Vedānta-pārijāta-saurabha Meditation is to be carried on "until death", since "there also" that "is seen" in the text: "Verily, having stayed thus as long as he lives" (Chānd. 8.15.1 ¹) and so on. Vedānta-kaustubha It has been stated above that the means are to be practised repeatedly. Now, the duration of meditation is being considered. On the doubt, viz. whether meditation, denoted by the terms 'contemplation', 'knowing' and so on, is to be finished within a short time, or is to be continued till the fall of the body,—if it be suggested that it is to be finished within a short time, that much being sufficient to satisfy the demands of the scriptural texts which teach repetition more than one,— We reply: "Until death". Meditation is to be continued unin- terruptedly until death. The word "for" states the reason for this: That there is the continuance of the thought of the object to be medi- tated on "there also", i.e. during that period (viz. from the beginning till death), "is seen", i.e. declared by the scriptural text: "Now, verily, 1 R ŚK.

[SŪ. 4. 1. 12. 794 VEDĀNTA-KAUSTUBHA ADH. 6.] a person consists of purpose. With whatever purpose he departs from this world, that he becomes on departing to that world” (Śat. Br. 10 6.3, 1 ¹) The phrase ‘consists of purpose’ means ‘is given primarily to contemplation’. Similarly, that there is the continuance of the thought of the object to be meditated on till life lasts is declared also by the scriptural text: “Verily, having stayed thus as long as he lives, he attains the world of Brahman” (Chānd. 8.15.1); and in the Smṛti passage: “ ‘Remembering whatever being he leaves the body at the end, to that alone he goes, O son of Kuntī, ever permeated by its nature’ ” (Gītā 8.6). Hence it is established that meditation is to be continued day after day until death. Here ends the section entitled “Until death” (6). COMPARISON Śaṃkara Although literally Śaṃkara interprets the sūtras 7–12 like Nimbārka, yet there is a great difference between them, viz. while Nimbārka is speaking here of the meditation which leads to salvation, Śaṃkara especially excludes such a meditation and speaks of that meditation alone which leads to worldly prosperity. Thus, he points out that the rule about the posture of meditation holds good only in the case of that meditation which leads to worldly prosperity (“abhyudaya-phalopāsanā”), but neither in the case of the meditation on the subordinate members of sacrifices (“karmāṅgopāsanā”), nor in the case of the meditation which aims at real knowledge (“samyag darśanopāsanā”), since the first depends on action, the second on object.² Similarly, the rule regarding the duration of meditation does not hold good in the case of the meditation aiming at knowledge, since a jīvan-mukta, i.e. one who has attained knowledge by medita- tion and has become freed thereby, need not carry on meditation further as long as he lives.³ ¹ P. 806, lines 14-15. ² Ś.B. 4.1.7, pp. 915-916. “Karmāṅga-sambandhiṣu tāvad upāsaneṣu karma-tantratvāt na āsanādi-cintā; nāpi samyag-darśane, vastu-tantratvāt jñānasya”. ³ Op. cit., 4.1.12, p. 918.

[sū. 4. 1. 13. ADH. 7.] VEDĀNTA-KAUSTUBHA 795 Baladeva He interprets the phrase: “tatrāpi” to mean ‘even after death’. That is, the devotee not only practises meditation as long as he lives, but even after death, i e. even when he is freed, since the Lord is so beautiful that he is drawn to worshipping Him, though not enjoined to do so.¹ ―――――― Adhikaraṇa 7. The section entitled “On the attainment of that”. (Sūtra 13) SŪTRA 13 “ON THE ATTAINMENT OF THAT, (THERE FOLLOW) NON-CLINGING AND DESTRUCTION OF SUBSEQUENT AND PRIOR SINS ON ACCOUNT OF THE DESIGNATION OF THAT ” Vedānta-pārijāta-saurabha There take place “the non-clinging and destruction of subse- quent and prior sins” on the part of a knower. Why? “On account of the designation,” viz. “To one who knows thus, evil deeds do not cling” (Chānd 4.14.3 ²), “All his sins are burnt” (Chānd. 5.24.3 ³). Vedānta-kaustubha Thus, for indicating clearly that if one wishes to have the obstructions removed in order that he may directly attain the place of the Highest Person, one should resort to the means with the greatest care, a discussion about the repetition of the means and so on was undertaken in the chapter dealing with the end. Now, the author shows how on the rise of knowledge all obstructions cease immediately. The text: “Just as water does not cling to the lotus-leaf, so no evil deeds cling to one who knows thus” (Chānd. 4.14.3), declares ―――――― ¹ G.B. 4 1.12, p. 15, Chap. 4. “Mokṣa-paryyantam upāsanaṁ kāryyam iti. Tatrāpi mokṣe ca.” ² Ś. R. Bh. ŚK. B. ³ Op. cit. 21

796 VEDĀNTA-KAUSTUBHA [SŪ. 4. 1. 13. ADH. 7.] that there is the non-clinging of the subsequent sins on the part of a knower Again, the texts: "Just as a tuft of the Iṣīkā-reed placed on a fire is burnt up, so all his sins are burnt up" (Chānd 5.24.3), "And all his works decay when he who is high and low is seen" (Muṇḍ. 2.2 8), declare that all his prior sins are destroyed. Here the doubt is as to whether the non-clinging and destruction respectively, of the subsequent and prior sins on the part of one who has attained knowledge are justifiable or not. If it be suggested. In accordance with the declaration: "A work done, good or bad, must necessarily be experienced" (Br V.P. 26.70 ¹) and so on, the consequences of the work done must necessarily be undergone. Hence the non-clinging and destruction of subsequent and prior sins are not justifiable; the scriptural texts about such non-clinging and destruction simply refer to the cessation of works the consequences of which have already been undergone,— We reply: "On the attainment" of knowledge, otherwise called 'steady remembrance', 'highest devotion' and so on, through the maturity of such a meditation, "the non-clinging and destruction of subsequent and prior sins" are justifiable. Why? "On account of the designation of that," i.e on account of the designation of the non-clinging of the subsequent sins in the text: "To one who knows thus, evil deeds do not cling" (Chānd. 4.14.13),—this designation cannot be taken to be referring to the non-clinging of works the consequences of which have already been undergone, since in their case there being no question of clinging at all, there is no sense in the denial;—and on account of the designation of the destruction of prior sins in the passages: "So all his sins are burnt up" (Chānd. 5 24.3), "And all his sins decay when he who is high and low is seen" (Muṇḍ. 2.2.8). This designation too cannot be taken to be referring to works the consequences of which have already been undergone since the destruction of such works holds good equally in the case of a non- knower; and since the declaration: "A work which is not experi- enced does not decay even in hundreds of millions of ages. It must be experienced necessarily" (Br. V.P. 26.70) and so on, refers to the case of non-knowers, and to works which have begun to produce consequences. Hence it is established that the non-clinging and

¹ P. 119, col. 2, line 12. 21B

{SŪ. 4. 1. 14. ADH. 8] VEDĀNTA-KAUSTUBHA 797 destruction of a knower’s subsequent and prior sins, sprung up from thoughtlessness, are indeed justifiable. Here ends the section entitled “On the attainment of that” (7). Adhikaraṇa 8: The section entitled “The other”. (Sūtra 14) SŪTRA 14 “OF THE OTHER TOO, (THERE IS) NON-CLINGING THUS, BUT ON THE FALL.” Vedānta-pārijāta-saurabha Since the good deeds also, aiming at selfish ends, are incompatible with salvation, just as the sins are, there result the non-clinging of the subsequent and the destruction of the prior (in their case too). Immediately after the non-clinging and destruction of the subsequent and prior (merits and sins), salvation arises at once “on the fall” of the body. Vedānta-kaustubha In the immediately adjoining sūtra, it has been said that there is the cessation of the knower’s evil deeds, sprung up from thought- lessness. Now the author points out that there is the cessation of his good deeds no less. If it be suggested: subsequent and prior sins being harmful, let there be the non-clinging and destruction, respectively, of subse- quent and prior sins, through knowledge. But such non-clinging and destruction of good deeds through knowledge are not justifiable, since they being enjoined in Scripture are not incompatible with knowledge,—the author extends the above reasoning here too thus: “Of the other too”. That is, as in the case of sins, there must be non- clinging and destruction, through knowledge, of what is other than sins, i.e. of the good deeds too which aim at selfish ends. Why? On account of the designation of that, i.e. just as the evil deeds are designated as rejectible by one desirous of salvation, since they are incompatible with salvation, so the good deeds, too, are likewise

798 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ 4 1 15. ADH. 9.] designated,—on account of that. And there is the designation of both good and evil deeds as equally rejectible, both being equally incom- patible with salvation. The following texts refer both to good and evil deeds: "All sins return therefrom" (Chānd. 8.4.1). "He shakes off good and evil deeds" (Kauṣ. 1.4) "Verily, he crosses both these" (Bṛh. 4.4.22) Thus, when there are no more good and evil deeds, which are incompatible with salvation, salvation arises at once "on the fall", i.e. on the fall of the body. The word "but" (in the sūtra) implies emphasis Hence it is established that the non- clinging and destruction of the good deeds, too, are justifiable. Here ends the section entitled "The other" (8) COMPARISON Rāmānuja and Śrīkaṇṭha Interpretation of the phrase: "pāte tu" is different, viz. 'There is the destruction of the good deeds, which facilitate knowledge, on the fall of the body and not here and now.¹ Adhikaraṇa 9: The section entitled "The works the effects of which have not yet begun". (Sūtra 15) SŪTRA 15 "BUT ONLY THOSE FORMER (WORKS) THE EFFECTS OF WHICH HAVE NOT YET BEGUN, BECAUSE TILL THAT." Vedānta-pārijāta-saurabha On the attainment of knowledge, "the former" good and evil deeds, the effects of which have not yet begun, alone perish. Why? Because in the scriptural text: "For him there is delay so long I am ¹ Śrī. B. 4.1.14, p. 416, Part 2; ŚK. B. 4.1.14, pp. 441-442, Parts 10 and 11.

[SŪ. 4. 1. 15. ADH. 9.] VEDĀNTA-KAUSTUBHA 799 (=he is) free; then I shall ¹ (=he will) attain Brahman" (Chānd. 6 14.2 ²), it is declared that salvation does not arise till there is the fall of the body. Vedānta-kaustubha It has been established that both good and evil deeds are de- stroyed through knowledge. Now, to the objection, viz. Let there be the destruction of those good and evil deeds, too, the effects of which have already begun,—the author replies here. On the doubt, viz. whether through knowledge there is the de- struction of all good and evil deeds, i e. equally of those the effects of which have already begun and those the effects of which have not yet begun, or of those alone the effects of which have not begun,— if it be suggested: since no specification is mentioned in scriptural texts like: "And his works perish when he who is high and low is seen" (Mund. 2 2.8), "All sins are burnt up" (Chānd. 5.24.3), there is the destruction of all without distinction,— The author states the correct conclusion. "Only those the effects of which have not begun yet". The "former" good and bad deeds the effects of which have not begun yet alone perish through know- ledge, but not those the effects of which have already begun. Why? "Because till that," i e. because in the scriptural text: "For him there is delay only so long I am (=he is) not free; then I shall (=he will) attain (Brahman)" (Chānd 6.14.2), it is declared that there is delay for the knower till the fall of the body. This being so, the non-specific texts are to be interpreted in the light of the specific text. Hence it is established that through knowledge there is no destruction of those good and evil deeds the effects of which have already begun. Here ends the section entitled "The works the effects of which have not yet begun" (9). ¹ See V K. 1.1.7. ² Ś, R, Bh, ŚK, B.

800 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 1. 16. ADH. 10.] Adhikarana 10: The section entitled "Agni- hotra". (Sūtras 16-18) SŪTRA 16 "BUT THE AGNI-HOTRA AND THE REST (ARE TO BE PERFORMED) WITH A VIEW TO THAT EFFECT (VIZ. KNOWLEDGE) ALONE, ON ACCOUNT OF THE OBSERVATION OF THAT." Vedānta-pārijāta-saurabha It is not to be apprehended that through knowledge there results the cessation of the duties incumbent on one's own stage of life, such as, Agni-hotra ¹, charity, austerity and so on. They are to be per- formed indeed, as they foster knowledge The scriptural text about sacrifice and so on, prove them to be productive of knowledge Vedānta-kaustubha It has been stated that through the might of knowledge, there results the non-clinging of the other too, i.e. of the good deeds too. Similarly, there results the non-clinging of the daily and occasional duties incumbent on one's own stage of life Hence they are not to be performed,—this objection the author disposes of now. On the doubt, viz. whether the daily and occasional duties like the Agni-hotra and the rest are to be performed by a knower or not,— if it be suggested: Through knowledge there result the non-clinging and destruction of good and evil deeds. What is the use of performing them, seeing that there results the cessation of the Agni-hotra and the rest too, they too being good deeds equally?— We reply: The word "but" clearly indicates the speciality of the Agni-hotra and the rest. "The Agni-hotra and the rest," i.e. the daily and occasional duties incumbent on one's own stage of life, are to be performed by a knower "with a view to that effect alone", viz. the production of knowledge alone. Why? "On account of the observation of that," i.e. because the text: "Him, the Brāh- maṇas desire to know,² by sacrifice, by charity, by austerity, by ¹ Oblation to fire. ² "By the recitation of the Veda."

[SŪ. 4. 1. 17. ADH. 10.] VEDĀNTA-KAÚSTUBHA 801 fasting” (Bṛh. 4.4.22) declares the duties incumbent on one’s own stage of life, such as, Agni-hotra and the rest, to be means to knowledge. Knowledge is to be acquired so long as life lasts. Hence the duties incumbent on the stages of life are to be performed so long as life lasts. COMPARISON Śaṁkara and Bhāskara Interpretation of the phrase “tat-kāryyāya” different, viz. “for the sake of that effect (viz salvation)”. That is, just as knowledge produces salvation, so does works like Agni-hotra and the rest.¹ Of course, Śaṁkara points out that works are indirect means to salvation, i.e produce knowledge which produces salvation; while according to Bhāskara, it is a direct means. SŪTRA 17 “FOR (THERE ARE) ALSO (GOOD AND BAD WORKS) OTHER THAN THESE (TO WHICH REFER THE TEXT) OF SOME (ABOUT THE DIVISION) OF BOTH (MERIT AND DEMERIT) ” Vedānta-pārijāta-saurabha “Other than” these works the effects of which have been pro- duced, viz. those that are productive of knowledge, there are “also” works the effects of which have not been produced. To these refer the text of “some”, designating the division “of both” merit and demerit, viz. “The friends, the good deeds, the enemies, the bad deeds”.² Vedānta-kaustubha To the objection, viz. To what then does the following text refer to: “His sons inherit his property, his friends the good deeds, his enemies the bad deeds”?—the author replies: 1 Ś.B. 4.1.16, pp. 923-24, Bh. B. 4.1.16, p. 225. 2 Ś, R, Bh, ŚK, B.

[SŪ. 4. 1. 17. 802 VEDĀNTA-KAUSTUBHA ADH. 10.] "Other than those" works which are productive of knowledge, there are "also" good and bad works the results of which have been obstructed by some works of greater strength. "As" some works are undertaken for the sake of selfish ends and what is prohibited is performed through thoughtlessness,¹ so the text "of some", desig- nating the division "of both" merit and demerit, refer to these above works only. The declaration of non-clinging and destruction, viz "The friends the good deeds, the enemies the bad deeds" should be known to be referring to those works COMPARISON Śaṃkara and Bhāskara They interpret the word "ubhayayoḥ" differently, viz. '(Thus is the view) of both (Jaimini and Bādarāyaṇa)' ² Rāmānuja and Śrīkaṇṭha According to them the word "ubhayayoḥ" means '(There are works) of both (kind, i.e. either prior or subsequent to the rise of knowledge, which are obstructed from producing results)'.³ Baladeva He begins a new adhikarana here (three sūtras), concerned with the case of some Nirapekṣa devotees. Hence the sūtra: "Because other than this (viz. the Chāndogya text) (there is) another (text of Śāṭyāyanins) also, (there is the destruction) of both (good and evil prārabdha-karmas in the case of some nirapekṣa devotees)". That is, the Chāndogya text (Chānd. 6.14.2) declares that a man has to wait until those works the effects of which have already begun to operate are exhausted. But this rule does not hold good in the case of some nirapekṣa devotees, where, as declared by the text of the Śāṭyāyanins, even their prārabdha good and evil deeds go to their friends and foes respectively. Thus, some nirapekṣa devotees 1 All these works are other than those which produce knowledge. 2 Ś.B. 4.1.17, p. 925; Bh. B. 4.1.7, p. 226. 3 Śrī. B. 4 1.17, p. 418, Part 2; ŚK. B. 4.1.17, p. 448, Parts 10 and 11.

[sū. 4. 1 18. ADH. 10.] VEDĀNTA-KAUSTUBHA 803 become free at once, without having to wait for the full exhaustion of their prārabdha-karmas ¹ SŪTRA 18 “BECAUSE ‘WHAT ALONE WITH KNOWLEDGE’—SO (SCRIPTURE DECLARES).” Vedānta-pārijāta-saurabha For, with a view to indicating the strength and weakness of works, it is said, “What alone one does with knowledge” (Chānd. 1.1.10 ²). Vedānta-kaustubha The author here refers again to the greater potency of some works and the lesser potency of others, mentioned under the aphorism “For (there is) a separate fruit, (viz.) non-obstruction” (Br. Sū 3.3.41). The text: “What alone one does with knowledge that alone is more potent” (Chānd. 1 1 10) designates the greater potency of some works and the lesser potency of others. Among these, works of greater strength first begin to produce their own fruits. Hence, when such works of greater strength are about to produce their fruits, certain other good and bad deeds of lesser strength, performed with a view to attaining certain ends, remain without producing those results, like a weak cow kept off from water, grass and so on by a stronger one. When the knower becomes free immediately after the decay of those works the effects of which have already begun, those above works go to his friends and foes respectively,—this is the sense. Hence it is established that with a view to the rise of knowledge, the duties incumbent on his own stage of life, such as, Agni-hotra and the rest, are to be performed by a house-holder; and works like aus- terity, muttering of prayers and so on by one who is bound by chastity. Here ends the section entitled “Agni-hotra” (10). ¹ G.B. 4.1.17, pp 26–28, Chap. 4. ² Ś. R. SK. B.

[SŪ. 4. 1. 19. 804 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 11.] COMPARISON Śaṃkara He takes this sūtra as forming an adhikarana by itself, concerned with the question of the two kinds of Agni-hotra, with or without knowledge, and points out that the former, of course, has a greater capability of producing knowledge, yet the latter too is not absolutely ineffective, but helps the rise of knowledge.¹ Bhāskara He omits this sūtra, pointing out that it is merely superfluous.² Baladeva He continues here the topic of the immediate destruction of the prārabdha-karmas of some nirapekṣa devotees, and points out that since the celebrated Chāndogya text (Chānd. 1 1.10) shows the great potency of vidyā, it is possible that through the grace of vidyā even the prārabdha-karmas may be destroyed at once.³ Adhikaraṇa 11: The section entitled "The destruction of others". (Sūtra 19) SŪTRA 19 "BUT HAVING DESTROYED THE OTHER TWO BY ENJOYMENT, THEN (HE) ATTAINS (BRAHMAN) " Vedānta-pārijāta-saurabha "But having destroyed" the good and evil deeds, the effects of which have already begun, "by enjoyment", he "attains" Brahman. Here ends the first quarter of the fourth chapter in the Vedānta- pārijāta-saurabha, an interpretation of the Śārīraka-mīmāṃsā texts by the reverend Nimbārka. ¹ Ś B. 4.1.18, pp. 925-926. ² Bh. B. 4.1.17, p. 226. ³ G.B. 4.1.18, p. 29. Chap. 4.

[sū. 4. 1. 19. ADH. 11.] VEDĀNTA-KAUSTUBHA 805 Vedānta-kaustubha It has been established at the end of the third chapter that as the end, viz. knowledge, depends upon the cessation of the obstructions, viz. the works the effects of which have already begun, so there is no fixed rule with regard to the time when knowledge is going to arise actually.¹ But here, it has been said that knowledge arises on the fall of the body.² Now, anticipating the enquiry, viz. Whence arises the cessation of the two kinds of works the effects of which have already begun? On the fall of which body is there salvation?--- the author replies:--- On the doubt, viz. Whether the good and evil works---the effects of which have already begun, other than the good and evil works the effects of which have not yet begun, which are the objects of the non-clinging and destruction, and are mentioned under the aphorisms: "On the attainment of that, (there are) non-clinging and destruction, of the subsequent and prior sins, on account of the designation of that" (Br. Sū. 4.1.13). "Of the other too (there is) non-clinging thus, but on fall" (Br. Sū. 4.1.14),---are to be experienced in the body in which knowledge originates, or to be experienced in another body,---if it be suggested: Since another body is not desired, they are to be experienced in the body in which knowledge originates; on its fall, salvation arises,--- We reply: The word "but" is meant for disposing of the objection. "Having destroyed the other two," i.e. good and evil deeds the effects of which have already begun, "by enjoyment", whether in the body in which knowledge originates or in another body, one "attains" Brahman, in accordance with the text: "What is not experienced does not perish" (Br. V.P. 26 70). Hereby, the means to the removal of the obstruction to knowledge, exhibited under the aphorism; "In this world, if obstruction be not present" (Br. Sū. 3.4.51), too is explained. Hence, it is established that there is salvation when on the decay of the works,---the effects of which have already begun,---by enjoyment, there is the fall of the body at the completion of enjoyment. Here ends the section entitled "The destruction of others" (11).

¹ Vide V.P.S. 3.4.51. ² Vide V.P.S. 4.1.14.

806 VEDĀNTA-KAUSTUBHA [SŪ. 4. 1. 19. ADH. 11.] Here ends the first quarter of the fourth chapter in the holy Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṃsā texts by the reverend teacher Śrīnivāsa, dwelling under the lotus-feet of the reverend Nimbārka, the founder and teacher of the holy Sanatkumāra COMPARISON Baladeva Here he ends the discussion about the Nirapekṣa devotee, thus: "Having given up the other two (viz. the gross and the subtle bodies), (the Nirapekṣa devotee) then attains (i.e. joins) in the enjoyment (of the Lord)".¹ Résumé The first quarter of the fourth chapter contains: (1) 19 sūtras and 11 adhikaraṇas, according to Nimbārka; (2) 19 sūtras and 14 adhikaraṇas, according to Śaṃkara, (3) 19 sūtras and 11 adhikaraṇas, according to Rāmānuja; (4) 18 sūtras and 13 adhikaraṇas, according to Bhāskara, (5) 19 sūtras and 13 adhikaraṇas, according to Śrīkaṇṭha, (6) 19 sūtras and 13 adhikaraṇas, according to Baladeva. Bhāskara omits sūtra 18 in Nimbārka's commentary. 1 G.B. 4.1.19, pp. 29-30, Chap. 4.

FOURTH CHAPTER (Adhyāya) SECOND QUARTER (Pada) Adhikaraṇa 1: The section entitled "Speech" (Sūtras 1 - 2) SŪTRA 1 "SPEECH IN THE MIND, ON ACCOUNT OF OBSERVATION AND ON ACCOUNT OF SCRIPTURAL TEXT." Vedānta-pārijāta-saurabha The text: "Speech merges into the mind" (Chānd. 6 8.6 ¹) denotes the merging in, i e. the connection of the organ of speech with, the mind,—since it is found that the function of the mind con- tinues even when the organ of speech has ceased to function; "also on account of the scriptural text": "Speech merges in the mind" (Chānd. 6.8.6). Vedānta-kaustubha It has been said at the end of the previous quarter that the knower attains Brahman. Now, the knower's departure from the body for attaining Brahman and similar problems are being consi- dered. First, the author determines the mode of departure which is common to a knower and a non-knower. The doubt is as to whether in the text: "Of this person, my dear, who has departed, speech merges into the mind, the mind in the vital- breath, the vital-breath in fire, fire in the Highest Divinity" (Chānd. 6.8.6), the merging of the function of speech in the mind is denoted or of speech alone having the function. If it be suggested that the functions of speech and so on are directed to their respective objects by the mind. Hence the merging of the function of speech in the mind stands to reason— We reply: Speech alone having the function merges in the mind. Why? "On account of observation," i.e. the function of the mind ¹ Ś, R, Bh, ŚK, B. ( 807 )

[SŪ. 4. 2. 1. 808 VEDĀNTA-KAUSTUBHA ADH. 1.] is observed to continue even when the organ of speech has ceased to function. Apprehending the objection that this is possible even if there be the merging of only the function of speech, the author states the main reason: "And on account of scriptural text", i.e. on account of the text: "Speech merges in the mind" (Chand. 6.8.6). There is no text to the effect that the function of speech merges in the mind. 'Merging' is to be understood here as denoting 'connection' and not 'absorption', since the absorption of speech into the mind, which is not its material cause, is impossible,¹ since in order that the non- knower ² may obtain another body, it is essential that speech should continue, and since it will be stated further on ³ that speech and the rest are absorbed in the Highest Soul alone. COMPARISON Śaṃkara and Bhāskara Interpretation different. In direct opposition to Nimbārka, who holds that the organ of speech is connected with the mind, they point out that the function of speech and not the organ of speech merges in the mind.⁴ Further, the most fundamental point of difference between Nimbārka and Śaṃkara is that Śaṃkara all throughout makes a dis- tinction between the higher knower and the lower knower, i.e. one who knows Brahman as identical with himself, and one who meditates on Brahman as different from himself. Hence, while according to Śaṃkara, this quarter deals with the path of gods belonging only to the lower knowers or worshippers of the qualified Brahman,⁵ according to Nimbārka, this is the highest path belonging to all knowers.

¹ I.e. a thing is absorbed in its material cause alone, a gold ear-ring into gold. ² This mode of departure is common to knowers and non-knowers, as pointed out above, and a non-knower is born again. ³ Vide Br. Sū. 4.2 14. ⁴ Ś.B. 4.2.1, pp. 929-930; Bh. B. 4.2.1, p. 227. ⁵ While the higher knowers do not need to travel through any path to attain Brahman, but attain Brahman then and there as soon as real knowledge dawn. Vide Ś.B. 4.3.14. As we shall see, Śaṃkara takes the entire pāda as referring to lower knowers, except sūtras 12–16 (12–15 according to Nimbārka's numbering).

[SŪ. 4. 2. 2. ADH. 1.] VEDĀNTA-KAUSTUBHA 809 Śrīkaṇṭha He also holds that when Scripture says that speech merges in the mind, it means that the function of speech merges in the mind ¹ Baladeva He is of the opinion that both the organ of speech itself and its function are connected with the mind ² SŪTRA 2 "FOR THESE VERY REASONS, ALL AFTER (SPEECH)." Vedānta-pārijāta-saurabha "After" speech, all the sense-organs merge in the mind, on account of that being observed and on account of the scriptural text: "With the sense-organs merged in the mind" (Praśna 3.9 ³). Vedānta-kaustubha "For these very reasons," i.e. on account of observation and on account of scriptural text, "after" the organ of speech, all the sense- organs, too, merge in the mind. The fact observed, to begin with, is just the same as before.⁴ The scriptural text, on the other hand, is as follows: "Hence he whose heat has ceased attains re-birth with his sense-organs merged in the mind" (Praśna 3 9). Hence it is established that the sense-organs like speech and the rest are united with the mind. Here ends the section entitled "Speech" (1). ¹ ŚK. B. 4.2.1, p. 451, Parts 10 and 11. ² G.B. 4.2.1. ³ Ś, R, Bh, ŚK. ⁴ Viz. that the mind continues to function even when the function of the organ ceases.

810 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 2. 3. ADH. 2.] COMPARISON Śaṃkara and Bhāskara Here too they hold that the functions of speech the other sense- organs merge into the mind. They add a "ca" after "ata eva" ¹ Śrīkaṇṭha He too adds a "ca", as before, he holds that the functions of the other sense-organs merge in the mind.² Adhikaraṇa 2: The section entitled "The Mind". (Sūtra 3) SŪTRA 3 "THAT MIND IN THE VITAL-BREATH, ON ACCOUNT OF WHAT IS SUBSEQUENT." Vedānta-pārijāta-saurabha And that is united with the vital-breath. Vedānta-kaustubha Now the author points out that that is united with the vital- breath. To the enquiry: In what does mind, connected with speech and the rest, merge?—we reply: "That", i.e. the mind, connected with speech and the rest, merges in the vital-breath. Why? "On account of what is subsequent," i.e. on account of the subsequent text: "The mind in the vital-breath" (Chānd. 6.8.6) Thus, it is established that the mind, connected with all the sense-organs, is united with the vital-breath. Here ends the section entitled "The Mind" (2). ¹ Ś.B. 4.2.2, p. 931; Bh. B. 4.2.2, p. 227. ² ŚK. B. 4.2 2, p. 450, Parts 10 and 11.

[SŪ. 4. 2. 4. ADH. 3.] VEDĀNTA-KAUSTUBHA 811 COMPARISON Śaṃkara and Bhāskara As before, they hold that the function of the mind is merged in the vital-breath. They add a "ca" after "ata eva".¹ Śrīkaṇṭha Śrīkaṇṭha holds, as before, that the function of the mind merges in the breath.² Adhikaraṇa 3: The section entitled "The ruler". (Sūtra 4) SŪTRA 4 "THAT IN THE RULER, ON ACCOUNT OF ITS APPROACH AND SO ON." Vedānta-pārijāta-saurabha The vital-breath is united with the individual soul. Why? On account of the texts indicating "its approach", viz. "Thus, verily, do all the vital-breaths approach together to the soul at the time of death" (Bṛh. 4.3.38 ³), "He going out, the vital-breath goes out after him" (Bṛh. 4.4.2 ⁴), "Or, who staying should I stay?" (Praśna 6.3 ⁵). The vital-breath, connected with the individual soul, is united with fire,―this is the resultant meaning. Vedānta-kaustubha Thus, the meaning of the text "The mind in the vital-breath" (Chānd. 6.8.6) has been determined. Now, the author states the meaning of the text: "The vital-breath in fire" (Chānd. 6.8.6). On the doubt, viz. whether the text: "The vital-breath in the fire (Chānd. 6.8.6) denotes that the vital-breath is united with fire or with the individual soul,―the prima facie view is: Just as in the previous cases, it is known from scriptural texts that speech is united ¹ Ś.B. 4.2.3, p. 931; Bh. B. 4.2.3, p. 227. ² ŚK. B. 4.2.3, p. 452. ³ Ś, R, Bh, ŚK, B. ⁴ Ś, R, Bh. ⁵ R. 22