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

812 VEDĀNTA-KAUSTUBHA [SŪ. 4. 2. 4. ADH. 3.] with the mind and the mind with the vital-breath, so too, it is definitely ascertained from a scriptural text that the vital-breath is united with fire alone. Compare: “The vital-breath into the fire” (Chānd. 6 8.6). With regard to this, we reply: “That, i.e. the vital-breath with which the mind is united, merges “in the ruler”, i.e. in the individual soul, the ruler of the body and the sense-organs, i e. is united with it. Why? “On account of its approach,” i. e. on account of its approach, going after and staying Thus, to begin with, the approach of the vital-breath to ‘the ruler’ is declared in the scriptural text: ‘ “Just as the servants go towards a king who wishes to set on a journey, so do all vital-breaths approach together to the soul at the time of death (Bṛh. 4 3.38). The going after of the vital-breaths with ‘the ruler’ is declared in the scriptural texts. “When he comes to breathe up- wards” (Bṛh. 4.3.38), “He going out, the vital-breath goes out after him” (Bṛh. 4.4.22). The staying of the vital-breath with ‘the ruler’ is declared in the scriptural text: ‘ “Who going out, shall I go out, or who staying stay?” ’ (Praśna 6 3). The vital-breath, united with the individual soul, is united with fire. Hence it is established that the vital-breath being united with the individual soul is again united with fire together with it. Here ends the section entitled “The ruler” (3). COMPARISON Śaṁkara and Bhāskara As before, they hold that the function of the vital-breath is merged in the individual soul.¹ Śrīkaṇṭha He reads: “adhyakṣeṇa” in place of “adhyakṣe” ². Interpreta- tion same. ¹ Ś.B. 4.1.4, p. 932; Bh. B. 4.1.4, p 228. ² ŚK. B. 4.1.4, p. 452, Parts 10 and 11. 22B

[sū. 4. 2. 5. adh. 4 ] VEDĀNTA-KAUSTUBHA 813 Adhikarana 4. The section entitled "The ele- ments". (Sūtras 5-6) SŪTRA 5 "IN THE ELEMENTS, ON ACCOUNT OF THE SCRIPTURAL DECLARATION TO THAT EFFECT" Vedānta-pārijāta-saurabha And that (viz. the union) of that (viz. the vital-breath) which is connected with the soul takes place "with the elements", since in the text: "Composed of the earth, composed of water, composed of the air, composed of the ether, composed of fire" (Bṛh. 4.4.5 ¹), the soul is declared to be composed of all the elements. Vedānta-kaustubha It has been established that the vital-breath being connected with the ruler is connected with fire. Now the meaning of the word 'fire' is being considered. 'On account of its approach and so on,' the vital-breath is united with fire. Now, the question is whether the vital-breath is united with fire alone or with the elements together with fire. If it be sug- gested that on account of the scriptural text: "The vital-breath in fire" (Chānd. 6.8.6) it is united with fire alone— We reply: "In the elements", i.e. the words 'in fire' mean 'in the elements together with fire'. Why? "On account of the scrip- tural declaration to that effect," i.e. because in the scriptural text: "Composed of the earth, composed of water, composed of the air, composed of the ether, composed of fire" (Bṛh. 4.4.5), the soul that is moving on is declared to be composed of all the elements. COMPARISON Śaṁkara "Tac chruteḥ" interpreted differently, viz. on account of the scriptural text to that effect, (viz. Chānd. 6.8.6 ²). ¹ R, B. ² Ś.B. 4.2.5, p. 933.

[SŪ. 4. 2. 6. 814 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.] Bhāskara Reading different, viz. ". . ataḥ śruteḥ". He interprets the word "śruteḥ" like Śaṃkara.¹ SŪTRA 6 "NOT IN ONE, FOR (SCRIPTURE AND SMṚTI) SHOW." Vedānta-pārijāta-saurabha But such a union is not possible with one element. Scripture and Smṛti "show" that one element is incapable of producing effects thus: '"Let me make each of them tripartite"' (Chānd. 6.1.3 ²). "These (elements), possessed of various powers but separate, were unable, hence, to produce beings without aggregation, (i.e.) without coming together entirely" (V.P. 1.2.48 ³). Vedānta-kaustubha To the objection, viz. the text: "Composed of the earth" (Bṛh. 4.4.5) and so on is justified even if it be admitted that the soul is united with fire and the rest successively (and not simultaneously),— the author says: "As" the scriptural and Smṛti texts, viz. '"Having entered with this living soul, let me evolve name and form; let me make each of the three tripartite"' (Chānd. 6.3.2-3), "These (elements), possessed of various powers (but) separate, were unable to produce beings with- out aggregation, (i.e.) without coming together entirely. Having come together through mutual conjunction, dependent on one another, beginning with mahat and ending in viśeṣa they produced, forsooth, the egg" (V.P. 1.2.48-50 ⁴) "show" that a single element is in- capable of producing effects,—so "no" union of the vital-breath, joined with the soul, "with one", viz. with one of fire and the rest succes- sively, is possible. Hence in the text: "The vital-breath in fire" (Chānd. 6.8.6) the word 'fire' means 'fire connected with other ele- ¹ Bh. B. 4.2.5, p. 228. ² R, B. ³ P. 19. ⁴ Excluding the 2nd line of verse 49 and 1st line of verse 50.

[SŪ. 4. 2. 7. ADH. 5.] VEDĀNTA-PĀRIJĀTA-SAURABHA 815 ments'. Therefore, it is established that the soul is united with all the elements. Here ends the section entitled "The elements" (4) COMPARISON Thus, we have four different views:— (1) According to Nimbārka and Rāmānuja, first the organ of speech is connected with the mind, and then the other sense-organs; the mind with the breath; the breath with the soul; the soul in the elements (2) According to Śaṁkara and Bhāskara, first the function of the organ of speech (and not the organ itself) is merged in (and not con- nected with) the mind, and then the functions of other sense-organs, the function of the mind in the breath; that of the breath in the soul, and the soul abides in the elements. (3) According to Śrīkaṇṭha, first the function of speech is merged in the mind and then the functions of other sense-organs; and the function of the mind in the breath. So far he agrees with Śaṁkara and Bhāskara. But as to the rest, he agrees with Nimbārka, viz that the breath is connected with (and not merged in) the soul, the soul with the elements. (4) According to Baladeva, first speech is connected with the mind both organically and functionally and then the other sense- organs; the mind with the breath, the breath with the soul and so on. Adhikaraṇa 5: The sūtra entitled "Up to the beginning of the path". (Sūtras 7—13) SŪTRA 7 "AND SAME UP TO THE BEGINNING OF THE PATH, AND THE (KNOWER ATTAINS) IMMORTALITY WITHOUT HAVING BURNT." Vedānta-pārijāta-saurabha The scriptural text: "There are a hundred and one veins of the heart. Of these, one goes out through the crown of the head. Going

[SŪ. 4. 2. 7. 816 VEDĀNTA-KAUSTUBHA ADH. 5.] up through it, one goes to immortality. The others are for departing in other directions” (Chānd. 8.6.6 ¹), declares that a knower, too, departs from the body through a particular vein. This being so, the mode of a knower’s departure up to the beginning of the path, i.e. till entering into the vein, is just “the same” (as that of a non-knower). The scriptural declaration of “the immortality” of the knower here and now, viz “When all those desires which abide in the heart are loosened, then a mortal becomes immortal” (Bṛh. 4.4.7 ² ) really means that a knower’s prior sins are destroyed and subsequent sins do not attach to him any more ³, and not that his connection with sense-organs and the like is destroyed all at once. Vedānta-kaustubha Now, it is being considered as to whether or not the mode of departing from the body is the same for both knowers and non- knowers. On the doubt, viz. whether this mode of departure holds good only for one who does not know, or equally for a knower and a non- knower,—if it be suggested that as the Bṛhadāraṇyaka-text: “When all those desires which abide in the heart are loosened, then a mortal becomes immortal, attains Brahman here” (Bṛh. 4.4.7), declares that a knower attains immortality here and now,—so the departure is for the non-knower alone,— We reply: “And the same up to the beginning of the path”. The word “and” implies emphasis. The words: “up to” indicate the limit. “Up to the beginning of the path,” the mode of departure is the “same” for a knower and a non-knower; that is, up to the beginning of the path which begins with light, or prior to the soul’s entrance into the vein. The Chāndogya declares that a knower too departs from the body through the vein that passes out of the crown of the head. Compare the text: “There are a hundred and one veins of the heart. Of these, one goes out through the crown of the head. Going up through it, one goes to immortality. The others are for departing in other directions” (Chānd. 8.6.6). A difference, however, is stated with regard to the entering into the vein, thus: ¹ Ś, R, ŚK, B. ² Ś, R, ŚK, B. ³ Vide Br. Sū. 4.1.13.

[Sū. 4. 2 8. ADH. 5.] VEDĀNTA-PĀRIJĀTA-SAURABHA 817 "For the tip of his heart is lighted up. By that light, this soul goes out, either through the eye, or through the head or through any other part of the body" (Bṛh. 4.4 2) Thus, one who wishes to go to Brah- man departs through the vein which passes out of the crown of the head; whilo a non-knower departs through the eye and the rest, and goes to heaven or hell—this is the difference.¹ “And the immortality, without having burnt.” The word “and” implies emphasis. The words “without having burnt” (anupoṣya) are a form of the root ‘uṣ’ meaning ‘to burn’. That immortality which one attains without having one's connection with the body, sense-organs and so on burnt, i.e. which consists in the non-clinging and destruction of subsequent and prior sins, is what is denoted by the text· “When all these desires which abide in the heart are loosened, then a mortal becomes immortal” (Bṛh. 4.4.7). Here the phrase “attains Brahman” means that one attains Brahman at the time of meditation through direct realization. Hence the departure of a knower too is justifiable. COMPARISON Śaṃkara The term “anupoṣya” means according to him ‘without having burnt (nescience)’. That is, the passage in question (Bṛh. 4.4.7) means that the lower knower (with whom the entire pāda is concerned, according to Śaṃkara, as noted above) attains a sort of relative immortality only.² SŪTRA 8 “THAT, ON ACCOUNT OF THE DESIGNATION OF TRANSMIGRATORY EXISTENCE UP TILL ENTERING.” Vedānta-pārijāta-saurabha “That” immortality is to be understood as that which takes place without one’s connection with the body being burnt indeed. ¹ Vide Br. Sū. 4.2.16. ² Ś.B. 4.2.7, p. 935.

[SŪ. 4. 2. 8. 818 VEDĀNTA-KAUSTUBHA ADH. 5.] Why? “On account of the designation of transmigratory existence” up till release in the passage: “For him there is delay only so long I am (=he is) not free; then I shall (=he will)¹ attain (Brahman)” (Chānd. 6.14.2²). Vedānta-kaustubha “That” immortality is to be known as belonging to one who has not his connection with the body and the rest burnt or completely destroyed. Why? “On account of the designation of transmigra- tory state up till entering,” in the passage: “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), “Having shaken off sin as the horse his hairs, having shaken off the body as the moon frees itself from the month of Rāhu, I, with the self obtained, pass into the uncreated world of Brahman” (Chānd. 8.13). “Entering” means ‘attaining the nature of Brahman’, and this takes place when one has reached a particular region through the path beginning with light Prior to that, the soul is subject to transmigratory existence. COMPARISON Śaṃkara and Bhāskara Interpretation different. They begin a new adhikaraṇa here (four sūtras), renewing the discussion left incomplete at the end of the adhikaraṇa previous to the last. Thus, fire and other elements, in which the soul has taken its abode, merge in the Highest Being. The question is: What is meant by the term ‘merging’ here? It may be suggested that it means absolute or complete merging, just like the merging of a thing into its own material cause. The answer is: “(It is only a relative merging and not absolute) since that (viz. the aggre- gate of elements continues to exist) up till entering, (i.e. salvation), on account of the designation of transmigratory existence”. That is, the aggregate of elements or the subtle body in which the soul has taken its abode, is not dissolved in Brahman at once at the time of death, but accompanies one till the rise of perfect knowledge or salvation.³

¹ R. ² See V.K. 1.1.7. ³ Ś.B. 4.2.8, p. 916; Bh. B. 4.2.8, p. 229.

[SŪ. 4. 2. 9. ADH. 5.] VEDĀNTA-KAUSTUBHA 819 Śrīkaṇṭha He begins a new adhikaraṇa here. Interpretation same. SŪTRA 9 "THE SUBTLE (BODY FOLLOWS) BECAUSE THUS IT IS KNOWN FROM PROOF." Vedānta-pārijāta-saurabha "The subtle" body of the knower follows, "because thus it is known from proof", viz. from the text: "To him he should say" (Kauṣ. 1.5 ¹), " 'The real' ², he should say" (Kauṣ. 1.6 ³). Vedānta-kaustubha For this reason too, by the text: "Then a mortal becomes immor- tal" (Bṛh. 4.4.7), that immortality is referred to which belongs only to a knower who has his connection with the body unburnt, since "the subtle" body follows. Why? "Because it is known from proof." The proof to this effect is the text designating a dialogue between the knower, going through the path of gods, and the moon, viz. "To him he should say" (Kauṣ. 1.5), " 'The real', he should say" (Kauṣ. 1.6). From this proof, the persistence of the subtle body is definitely known. COMPARISON Śaṃkara and Bhāskara Interpretation different, viz. "(The aggregate of fire and other elements which form the body accompanying the soul is subtle, be- cause it is known to be thus from proof (viz. from the fact that the soul goes out through a small opening like the veins)" ⁴ ¹ R, B. ² Correct quotation: "Satyam iti". Vide Kauṣ. 1.6, p. 114. ³ R, B. ⁴ Ś.B. 4.2.9, p. 936; Bh. B. 4.2.9, p. 229.

[sū. 4. 2. 10-11. 820 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5 ] SŪTRA 10 “HENCE NOT (THE IMMORTALITY WHICH TAKES PLACE) THROUGH THE DESTRUCTION (OF THE BODY).” Vedānta-pārijāta-saurabha “Hence” the text: “Then a mortal becomes immortal” (Bṛh. 4.4.7 ¹) does “not” speak of an immortality which takes place “through the destruction” of one’s connection with the body. Vedānta-kaustubha “Hence,” i.e. on account of the group of reasons stated above, the scriptural text: “Then a mortal becomes immortal” (Bṛh. 4.4.7) does “not” speak of an immortality which takes place “through the destruction” of one’s connection with the body. COMPARISON Śaṃkara and Bhāskara Interpretation different, viz. “Hence (i.e. on account of its subtleness), (the subtle body is) not (destroyed) through the burning (of the gross body)”.² SŪTRA 11 “AND OF THIS ALONE (IS) THE HEAT, ON ACCOUNT OF APPROPRIATE- NESS.” Vedānta-pārijāta-saurabha “Heat,” which is an attribute of the subtle body, is felt in the gross body, “on account of appropriateness”, i.e. because when it (viz. the subtle body) is not present, that (viz. heat) is not felt. Vedānta-kaustubha “Heat”, which is an attribute “of this alone”, i.e. of the subtle body alone, is felt in the gross body so long as it is alive. Why? ¹ R, ŚK, B. ² Ś.B. 4.2.10, pp. 936-937; Bh. B. 4.2.10, p. 229.

[sū. 4. 2. 12. ADH. 5.] VEDĀNTA-KAUSTUBHA 821 “On account of appropriateness,”—i.e. because when the subtle body is present, heat is felt in the gross body; when it is not present, that is not felt in it too. Thus, from such positive and negative evidences, it is known that heat is an attribute of the subtle body. For this reason also, the mode of departure of a knower and a non- knower is the same up to the beginning of the path,—this is the sense. COMPARISON Śaṃkara and Bhāskara They add an “eṣa” after “upapateḥ”. Interpretation same.¹ SŪTRA 12 “IF IT BE OBJECTED THAT ON ACCOUNT OF THE DENIAL, (WE REPLY:) NO, (THAT REFERS TO THE GOING OUT OF THE SENSE- ORGANS) FROM THE EMBODIED SOUL, FOR (THE TEXT) OF SOME (MAKES THIS) CLEAR.” Vedānta-pārijāta-saurabha If it be objected that on account of the denial, viz. “Now, he who does not desire, who is without desire, who is free from desire, who has attained his desire, who desires for the self,—his sense-organs do not go out” (Bṛh. 4.4.6 ²), a knower’s departure from the body is not justifiable,—we reply: There is no such contradiction, since that this is a denial of the departure of the sense-organs “from the embodied soul”, the topic of discussion, is clear from the reading “of some”, viz. “From him the vital-breaths do not depart” (Śat. Br. 14.7.2, 8 ³). Scripture denies their departure from that alone. Vedānta-kaustubha If it be objected: Under the aphorism: “And the same up to the beginning of the path” (Br. Sū. 4.2.7) it has been established that a ¹ Ś.B. 4.2.12, p. 937; Bh. B. 4.2.12, p. 229. ² Ś,R, Bh, ŚK, B. ³ P. 1089, line 8. Ś, R, Bh, ŚK, B. I.e. the Kāṇva recension reads “tasya” which might have given rise to some misunderstanding. But the Mādhyandina recension reads “tasmāt” leaving no room for doubt.

822 VEDĀNTA-KAUSTUBHA [SŪ. 4. 2. 12. ADH. 5.] knower, too, departs from the body. That does not stand to reason, "On account of the denial" of a knower's departure from the body, in the scriptural text: "Now he who does not desire, who is without desire, who is free from desire, who has attained his desire, who desires for the self,—his sense-organs do not go out. Having become Brah- man alone, he enters into Brahman" (Bṛh. 4.4 6) and so on. We reply: "No". This denial is not a denial of the departure of the soul from the body. Having referred to the embodied soul, the topic of discussion by the word 'him' in the text: "Now, he who does not desire", the text goes on to deny the departure of those sense-organs "from the embodied soul" by the clause: "His sense- organs do not go out", since by the sixth case 'his', the body, which is not mentioned before as connected with the sense-organs is not referred to. By the texts: "By that light, this soul goes out" (Bṛh. 4.4.2), "He going out, the vital-breath goes out after him" (Bṛh. 4.4.2), "He assumes another newer and a more auspicious form" (Bṛh. 4.4.4) and so on, it is suggested that during the state of trans- migratory existence, the sense-organs of the embodied soul depart in order that there may be the origin of a new body,—and it is this that is denied here. Further, it is suggested that at the time of the knower's departure from the final body, set up so long by the works the effects of which have already begun, he is separated from the sense-organs,— and this too is denied. The sense is that these sense-organs accompany him as he proceeds through the path of gods, and are not separated from him prior to his attaining Brahman. In the reading "of some" branches, viz. "From him the sense-organs do not depart" (Śat. Br. 14.7.2, 8), there is an explicit denial of the departure of the sense- organs from the embodied soul, mentioned as the topic of discussion thus: "He who is without desire, who is free from desire, who has attained his desire" (Śat. Br. 14.7.2, 8), and indicated as an ablative by the fifth case-ending. COMPARISON Śaṁkara He breaks it into two different sūtras: "Pratiṣedhāt . . . . . śārīrāt" and "spaṣṭo . . . . ekeṣām", and takes the first as the prima facie view, the second as the correct conclusion.¹ Thus, he arrives ¹ Pp. 937-38.

[SŪ. 4. 2. 13. ADH. 5.] VEDĀNTA-KAUSTUBHA 823 at an exactly opposite conclusion to that of Nimbārka, viz. those who meditate on qualified Brahman, go out of their bodies and travel through the path of gods, and not higher knowers. Accordingly he takes this section, viz. sūtras 12–14¹ as referring to higher knowers only. But Nimbārka, as we have seen, makes no such distinction; according to him both knowers and non-knowers go out, only they travel through different paths. SŪTRA 13 “AND (IT IS) DECLARED BY SMṚTI.” Vedānta-pārijāta-saurabha The departure of the knower “is declared by the Smṛti passage”. “But by it the soul is confined forsooth in all the abodes. It went out penetrating the crown of the head, and flew up towards the heaven” (Mahā. 13.7764b-7765a). Vedānta-kaustubha The departure of the knower is declared by the Mahā-bhārata thus: “He who has become the self of all, who has a proper perception of beings at his path, even the gods are perplexed, seeking a path for him who has no path” (Mahā. 12.9657). This Smṛti passage denotes that the path leading to the attainment of the Highest Brahman is impassable. The phrase: ‘who has no path’ denotes that the knower, endowed with a subtle body, is devoid of a gross body. The phrase: ‘seeking a path’ denotes a special place. It is declared at the end of Dāna-dharma too, beginning: “The sense-organs of him, the great-souled one went upwards” (Mahā. 13. 7760b), and continuing: “But by it the soul is confined in all the abodes. It went out penetrating the crown of the head and flew up towards the heaven” (Mahā. 13.7764b-7765a). Yājñavalkya also says: “Of them, there is one that is situated above, penetrating the disc of the sun. Having passed the world of Brahman, one goes to a ¹ Sū. 12-13 according to Nimbārka.

[SŪ. 4. 2. 14. 824 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6.] supreme place through it" (Yāj Sm. 3.167 ¹) Hence it is established that a knower too has to depart from the body for attaining Brahman. Here ends the section entitled "Up to the beginning of the path" (5) COMPARISON Śaṁkara He quotes the same passage quoted by Śrīnivāsa (Mahā 12. 9657) to show that a real knower has no departure.² Adhikarana 6: The section "Merging in the Highest" (Sūtra 14) SŪTRA 14 "THOSE IN THE HIGHEST, FOR THUS (SCRIPTURE) SAYS." Vedānta-pārijāta-saurabha The subtle elements like fire and the rest merge in the Highest. The Scripture says: "Fire in the highest divinity" (Chānd. 6.8.6 ³). Vedānta-kaustubha Now, the author states the meaning of the text: "Fire in the highest divinity" (Chānd 6.8.6), the last one of the series.⁴ It has been said that at the time of departure, the vital-breath, together with speech and the rest, enter into the subtle elements like fire and the rest through 'the ruler' (viz. the soul). On the doubt, viz. whether those subtle elements, accompanied by the entities beginning with speech and ending with the vital-breath, and forming the parts of the knower's subtle body, proceed to produce their respective effects as appropriate or are dissolved in the Highest Self,—if the first alternative be taken to be true, ¹ P. 75. ² Ś.B. 4.2.14, p. 939. ³ R, Śk, B. ⁴ Beginning with speech. Vide Br. Sū. 4.2.1.

[sū. 4. 2. 15. ADH. 7 ] VEDĀNTA-PĀRIJĀTA-SAURABHA 825 We reply: “Those” merge “in the Highest, i e. in Brahman, the Highest, the soul of all. Why? “For” Scripture itself “says” “thus”, i e says that the Highest Self is the resting place of the soul as He is during the state of deep sleep and universal dissolution, thus: “Fire in the highest divinity” (Chānd. 6.8.6.). That is, ‘fire’, or those subtle elements like fire and the rest, enter into the supreme cause. The sense is that having departed from the gross body, having resorted to the subtle body set up by knowledge, having thereby reached the Virajā, the best of the rivers, and having discarded the subtle body in the Highest, the knower attains the nature of the Highest Hence it is established that those merge in the Highest Here ends the section entitled “Entering into the Highest” (6). COMPARISON Śaṁkara According to him, this sūtra too refers to the higher knower only and not to the lower knower. The subtle body of a real knower is directly merged in Brahman at once, (without having to travel through any path) ¹ This is sūtra 15 in his commentary. Adhikarana 7: The section entitled “Non- division”. (Sūtra 15) SŪTRA 15 “NON-DIVISION, ON ACCOUNT OF DECLARATION.” Vedānta-pārijāta-saurabha Those subtle elements together with speech and the rest come to have “non-division”, i.e. essential identity, with the Highest “On account of the declaration”: “And their name and form are destroyed; it is simply called ‘a person’” (Praśna 6.5 ²). ¹ Ś.B. 4.2.15, pp. 940-941. ² Ś, B, B

826 VEDĀNTA-KAUSTUBHA [SŪ. 4. 2. 15. ADH. 7.] Vedānta-kaustubha Now, the question, ‘Of what kind is that merging’, is being considered. On the doubt, viz. whether the merging of the subtlo elements, united with the vital-breath which is accompanied by the sense-organs discarded by a knower, is of the form of conjunction, like that of speech and the rest with the mind and so on, or of the form of essential identity, like the merging of rivers in the sea,—if it be suggested: Of the form of conjunction alone, since the word ‘merges’ in the first clause. “Speech merges in the mind” (Chānd. 6.8.6) is used every- where as denoting ‘conjunction’ — We reply: Since speech and the rest have not the mind and the rest as their material causes, in their cases, ‘merging’ means con- junction only. But they have ‘non-division’ with Brahman, the universal cause, i.e. in this case, merging means essential identity. Why? “On account of declaration,” i e. because Scripture, having designated the merging of the parts in the Highest Brahman thus: “So exactly, this seer's sixteen parts, going towards the Person, disappear on reaching Him” (Praśna 6.5), goes on· “And their name and form are destroyed; it is called simply ‘a person’” (Praśna 6.5). Although there are seventeen parts in the subtle body, viz the sense- organs like speech and the rest, the internal-organ, viz. the mind; five subtle essences and the vital-breath, yet in the above text, only sixteen are mentioned for designating the identity between the vital- breath and the subtle essence of touch. Hence, it is established that their morging in the Highest Self, the cause of the world, is of the form of essential identity. Here ends the section entitled “Non-division” (7) COMPARISON Śaṁkara As before, he takes this sūtra too as referring to the higher knower only. This is sūtra 16 in his commentary. Thus we find that accord- ing to him, only sūtras 12–16 ¹ refer to the higher knower, while the rest of the sūtras to the lower knower. ¹ Sūtras 12–15 according to Nimbārka's numbering.

[sū. 4. 2. 16. ADH. 8.] VEDĀNTA-KAUSTUBHA 827 Adhikaraṇa 8: The section entitled "His Abode". (Sūtra 16) SŪTRA 16 "(THERE IS) LIGHTING UP OF THE FOREPART OF HIS ABODE, WITH THE DOOR REVEALED BY HIM (VIZ. THE LORD) THROUGH THE MIGHT OF KNOWLEDGE AND THROUGH THE APPLICATION OF REMEM- BRANCE OF THE PATH WHICH IS A SUPPLEMENTARY PART OF THAT (VIZ. KNOWLEDGE), (THE KNOWER), FAVOURED BY ONE WHO DWELLS IN THE HEART, (DEPARTS) THROUGH THE HUNDRED AND FIRST (VEIN)." Vedānta-pārijāta-saurabha There is a vein, mentioned in Scripture thus: "There are hundred and one veins of the heart. Of these, one passes out of the crown of the head. Going up by it, one goes to immortality. Others are for departing in other directions" (Chānd. 8.6.5¹). When the knower comes to be "favoured" by the object to be known (viz. the Lord) who has become pleased "through the might of (his) knowledge and through the application of the remembrance of the path which is a supplementary part of that (viz knowledge)",—then there results "a lighting up of the forepart of his abode", viz. the heart. Then "with the door revealed" by the Highest Lord, he, knowing that vein, departs through it Vedānta-kaustubha Under the aphorism: "And the same up to the beginning of the path" (Br. Sū. 4.2.7), the modes of the departure of the knower and the non-knower have been determined to be the same. It has been said also that the knower's subtle body dissolves in the Highest and, as such, becomes identical with Him. Now, the points of difference between their modes of departure are being stated. The Scriptural text "There are a hundred and one veins of the heart. Of these, one passes out of the crown of the head. Going up by it, one goes to immortality. Others are for departing in other 1 Ś. R., Bh., Śk. 23

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[SŪ. 4. 2. 16. 828 VEDĀNTA-KAUSTUBHA ADH. 8.] directions” (Chānd 8 6.6) states that a knower departs through the hundred and first vein that passes out of the crown of the head, while a non-knower through others. On the doubt, vız. whether there ıs any difference between their modes of departure—if it be suggested· There ıs no difference, the knowledge of that particular veın being ımpossi-blo,— We reply: “Favoured by one who dwells in the heart”. In accordance with the text: “‘And I am situated in the heart of all’” (Gītā 15.15), such a “Being who dwells within the heart” is the Highest Person,—“favoured” by Hım, who has become subject (as ıt were) to one devoted to Hım alone and to none else, and who is the giver of intellectual union, befitting the devotee, under all conditions This is the veın departing through which one comes to have real know- ledge, as evident from the statement: “‘You shall come to (attain) similarity with me’” ¹, in accordance with the declaration by the Lord Himself: “‘I give him intellectual union whereby they come to me’” (Gītā 10 10) Through His grace alone, there comes to be “a lighting up of the forepart of his abode”, i.e. of the place,— mentioned in the scriptural text: “Having taken these elements of light, he descends into the heart alone” (Bṛh. 4.4.1.),—belonging to the knower who has become the favourite of the Being who dwells in the heart. The phrase: ‘lighting up of the forepart’ means ‘the revelation of the forepart’, i.e. the vein becomes favourable (to the knower for departure). “With the door revealed by him,” i.e. having the door or the base of the vein revealed by the same one who dwells in the heart (viz. the Lord), the knower comes out through that very hundred and first vein, which issuing forth from the heart goes up through the crown of the head, and becomes one with the rays of the sun. The author states the cause of Lord’s favour, showing thereby the absence of any partiality on the part of the Lord: “Through the might of knowledge and through the application of the remembrance of the path which is a supplementary part of that”. That is, owing to the knower’s might which consists in subjugating (as it were) the object to be known (viz. the Lord), and which is brought about by the full perfection of knowledge; as well as owing to the meditation on the path which is a supplementary part of knowledge, thus: ‘One day, 1 This quotation is not traceable in the Gītā. 23B

SŪ. 4. 2. 17. ADH. 9.] VEDĀNTA-KAUSTUBHA 829 the object, to be known through the Vedānta (viz. the Lord), will be obtained by means of this path recorded in the Vedānta',—the knower is favoured by Him. Hence it is established that the departure of the knower takes place through a special vein. Here ends the section entitled "His Abode" (8). Adhikaraṇa 9: The section entitled "Following the rays". (Sūtra 17) SŪTRA 17 "FOLLOWING THE RAYS." Vedānta-pārijāta-saurabha Having come out through the vein that passes out of the crown of the head, having then followed the rays of the sun, the knower goes up, in accordance with the assertion: "Through those very rays" (Chānd. 8.6.5 ¹). Vedānta-kaustubha It has been said that the knower comes out through the vein that passes out of the crown of the head. Now the problem is being considered as to whether or not there is a fixed rule that, having come out through it, he follows the rays of the sun on his way. The Chāndogya, having stated: "Now, when he departs from this body, then through those very rays he goes up" (Chānd. 8.6.5), continues: "Going up through it, he goes to immortality" (Chānd. 8.6.6). From this it is known that having come out of the vein that passes out of the crown of the head, and having then followed the rays, the knower goes to the disc of the sun. Here the problem is whether it is obligatory for a knower to follow the rays of the sun, or optional. On the suggestion, viz. since one who has come out of the gross body during night does not follow the rays, it is not obligatory for a knower to follow the rays— ¹ Ś, R, Bh, Śk, B

[sū. 4. 2. 18. 830 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 10.] We reply: The knower proceeds by following the rays alone, in accordance with the assertion "Then through those very rays he goes up" (Chānd. 8.6.5). That there are rays during night too is ascertained from the heat that is then experienced. During winter, however, no heat is experienced during night, it being overpowered by frost. Further, that there is a natural connection between the vein and the rays is declared by Scripture thus: "Now, just as a long road goes to two villages, this one and the yonder, so do the rays of the sun go to the two worlds, this one and the yonder. They stretch out from the yonder sun and creep into these veins. They stretch out from these veins and creep into the yonder sun" (Chānd. 8.6.2). Hence, it is established that there is a fixed rule that on his upward progress, the knower follows the rays of the sun. Here ends the section entitled "Following the rays" (9). Adhikaraṇa 10: The section entitled "The night". (Sūtra 18) SŪTRA 18 "IF IT BE OBJECTED THAT DURING NIGHT, NOT, (WE REPLY.) NO; ON ACCOUNT OF THE RELATION LASTING TILL THE BODY DOES, AND (SCRIPTURE) SHOWS." Vedānta-pārijāta-saurabha It is not to be said that there is "no" attainment of the Highest by a knower who dies "during the night". Owing to the cessation of his connection with karmas, "lasting till the body does", he can indeed attain Him, in accordance with the scriptural text: "For him there is delay only so long I am (= he is) not free. Then I shall (= he will) ¹ attain (Brahman)" (Chānd. 6.14.2 ²). Vedānta-kaustubha Now the problem, whether one who dies at night attains the Highest Brahman or not, is being considered. ¹ Vide V.K. 1.1.7. ² R, ŚK.

[sū. 4. 2. 18. ADH. 10.] VEDĀNTA-KAUSTUBHA 831 On the doubt, viz. whether a knower who dies during night attains Brahman, or not,—if it be objected: In accordance with the statement: “Day, the bright fortnight and the six months of the northern progress of the sun are excellent for those who are about to die. But the contrary times are condemnable”, dying during the night is condemnable, and hence even though one who dies “during night” may reach the rays of the sun, there is “no” attaining of Brah- man by him,— We reply: “no”, i.e. such a view is not reasonable. Why? “On account of the relation lasting till the body does.” That is, the non- clinging and destruction, respectively, of subsequent and prior sins, result from knowledge ¹; also as one's relation with the works, the effects of which have begun to operate, “last till the body does”, they are destroyed on the fall of the body. Hence, there being no more obstructions to salvation, even a knower who dies during night can attain Brahman through the path beginning with light. “And” Scripture “shows” this: “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). The statement: “Day, the bright fortnight” and so on, on the other hand, refers to a non-knower. Hence it is established that even a knower who dies during night attains Brahman. Here ends the section entitled “The night” (10) COMPARISON. Śaṃkara, Bhāskara and Baladeva This is sūtra 19 in the commentaries of Śaṃkara and Bhāskara. They interpret the phrase: “sambandhasya yāvad deha-bhāvitvāt” differently, viz. ‘because the relation between the vein and the rays lasts till the body does’.² ¹ Vide Br. Sū. 4.1.13 ² Ś.B. 4.2.19, p. 944; Bh. B. 4.2.18, p. 232; B.B. 4 2.19, pp. 53-54, Chap. 4.