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[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.

832 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 2. 19-20. ADH. 11 ] Adhikaraṇa 11. The section entitled “The Southern Progress of the Sun”. (Sūtras 19-20) SŪTRA 19 “AND HENCE DURING THE SOUTHERN PROGRESS OF THE SUN TOO” Vedānta-pārijāta-saurabha For the stated reason, even a knower who dies “during the southern progress of the sun” attains Brahman. Vedānta-kaustubha Now the problem, whether a knower who dies during the southern progress of the sun attains Brahman or not, is being considered. The question is whether a knower who dies during the southern progress of the sun attains Brahman or not. It may be suggested that since it is found that Bhīṣma, a knower of Brahman, waited for the northern progress of the sun, one who dies during the southern progress of the sun does not attain Brahman. So, the author applies the above argument here too. “Hence,” i.e. for the same reason, viz. on account of the connection lasting till the body does, it is perfectly reasonable to hold that even a knower who dies “during the southern progress of the sun” attains Brahman. Bhīṣma waited for the northern progress of the sun in order to promote pious faith and practice, and to show his power of dying at will SŪTRA 20 “DECLARED BY SMṚTI TO THE ASCETICS, AND THESE TWO ARE TO BE REMEMBERED.” Vedānta-pārijāta-saurabha The Smṛti passage: “But at which time, there is non-return” (Gītā 8.23 ¹) declares two paths to the ascetics. “And these two” ¹ Ś, R, Bh, ŚK, B.

[SŪ. 4. 2 20. ADH. 11.] VEDĀNTA-KAUSTUBHA 833 are to be remembered. Hence there is no fixed rule with regard to a particular time. Here ends the second quarter of the fourth chapter in the Vedānta- pārijāta-saurabha, an interpretation of the Śārīraka- mīmāṁsā texts by the reverend Nimbārka. Vedānta-kaustubha An objection may be raised. The passage: “At what time the ascetics departing return not, and also when they return, that time I shall tell you, O best of the Bhāratas. Fire, light, the day, the bright fortnight, the six months of the northern progress of the sun,— departing there the knowers of Brahman go to Brahman. Smoke, the night, likewise the dark fortnight, the six months of the northern progress of the sun,—the ascetics departing there, having attained the Light of the moon, return. The white and the dark,—these two are thought to be the eternal paths of the world. By the one, one goes who returns not; by the other, he returns again” (Gītā 8.23–26), enjoins a special time as the cause of the non-return of those who are devoted to Brahman, or as the cause of the return of those who are devoted to works. Hence it is not reasonable to hold that one who dies during the southern progress of the sun attains Brahman We reply: “No”, since here the path called the ‘path of gods’ and the path called the ‘path of fathers’ “are declared to the ascetics”; “and” since “these two are to be remembered”, i.e. are to be remem- bered as the subsidiary part of knowledge and the subsidiary part of work, in accordance with the conclusion: ‘ “Knowing these two paths, O Pārtha, an ascetic is never deluded” ’ (Gītā 8.27). In the Smṛti text, “At which time”, etc., the term ‘time’ means the path, connected with the presiding deities of time; and accordingly, the phrase “At which time” means ‘in which path, connected with the presiding deities of day and so on who are conductors of the soul’, it being im- possible for fire and smoke to be time. Hence there is no fixed rule with regard to time. Therefore it is established that even a knower who dies during the southern progress of the sun surely attains Brah- man. Here ends the section entitled “The southern progress of the sun” (11).

[SŪ. 4. 2. 20. 834 VEDĀNTA-KAUSTUBHA ADH. 11.] Here ends the second quarter of the fourth chapter of the holy Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṁsa texts by the reverend teacher Śrīnivāsa, dwelling under the lotus-feet of the holy Nimbārka, the founder and teacher of the sect of the reverend Sanatkumāra. COMPARISON Śaṁkara He gives two explanations of the word "smārte", viz these two rules regarding dying by day and so on are mentioned in Smṛti alone, but what holds good in Smṛti does not necessarily hold good in Scrip- ture. The second explanation is like Nimbārka's.¹ This is sūtra 21 in his commentary. Bhāskara His explanation of the word "smārte" is like Śaṁkara's first explanation.² Résumé The second quarter of the fourth chapter contains: (1) 20 sūtras and 11 adhikaraṇas, according to Nimbārka; (2) 21 sūtras and 11 adhikaraṇas, according to Śaṁkara; (3) 20 sūtras and 11 adhikaraṇas, according to Rāmānuja; (4) 20 sūtras and 11 adhikaraṇas, according to Bhāskara, (5) 20 sūtras and 9 adhikaraṇas, according to Śrīkaṇṭha; (6) 21 sūtras and 10 adhikaraṇas, according to Baladeva. Śaṁkara and Baladeva break sūtra 21 in Nimbārka's commentary into two separate sūtras. 1 Ś.B. 4.2.21, pp. 945-46. 2 Bh. B 4.2.20, p. 233.

FOURTH CHAPTER (Adhyāya) THIRD QUARTER (Pāda) Adhikaraṇa 1 The section entitled "Beginning with light". (Sūtra 1) SŪTRA 1 "THROUGH (THE PATH) BEGINNING WITH LIGHT, THAT BEING CELEBRATED." Vedānta-pārijāta-saurabha It should be known that there is only one path, viz. that beginning with light. Hence through it alone the knowers go, since in the Chāndogya: "They reach the light, from light the day, from the day the waxing fortnight, from the waxing fortnight the six months when the sun moves to the north, from those months the year, from the year the sun, from the sun the moon, from the moon lightning. Then there is a Person, a non-mortal. He leads them to Brahman. Those who go through this, do not return to this human whirlpool" (Chānd. 4 15.5-6 1); in the Bṛhadāraṇyaka: "They reach light, from light the day, from the day the waxing fortnight, from the waxing fortnight the six months when the sun moves to the north, from the months the world of gods, from the world of gods the sun, from the sun light- ning. A Person consisting of mind comes and leads those who have reached lightning to the worlds of Brahman" (Bṛh. 6.2.15 2) and in other places too it is celebrated in the very same way. Vedānta-kaustubha Thus, in the previous quarter, the problems concerning a knower's departure and the rest have been considered. Now, discussions about the path through which he proceeds for attaining Brahman are being undertaken. 2 R, B 2 R, B. Quotation faulty. Vide Bṛh., p. 303. Correct quotation translated. ( 835 )

836 VEDĀNTA-KAUSTUBHA [SŪ. 4. 3. 1. ADH. 1 ] In the Vedāntas various paths are mentioned. Thus, in the Bṛhadāraṇyaka, one beginning with light is mentioned thus: "Those who know this thus and those who meditate on faith and truth in the forest, reach light, from light the day, from the day the waxing fort- night, from the waxing fortnight the six months when the sun moves to the north, for the months the world of gods, from the world of gods the sun, from the sun lightning. A Person consisting of mind comes and leads those who have reached lightning to the worlds of Brahman ¹ (Bṛh. 6.2 15). In the same treatise, a different path is mentioned: "When, verily, a person departs from this world, he comes to the wind. There it makes way for him like the hole of a chariot wheel. Through it he ascends higher up. He comes to the sun. There it makes way for him like the hole of a drum. Through it he ascends higher up. He comes to the moon. There it makes way for him like the hole of a drum. Through it he ascends higher up He comes to the world" (Bṛh. 5.10 1) The Kauṣītakins, too, speak of the path in a different way thus: "Having reached this path of gods, he comes to the world of fire, to the world of air, to the world of Varuṇa, to the world of the sun, to the world of Indra, to the world of Prajāpati, to the world of Brah- man" (Kauṣ. 1.3). In the Chāndogya, again, it is mentioned in another way: "Now, whether they perform the crematory rites or not in the case of such a person, (the knowers) reach light, from light the day, from the day the waxing fortnight, from the waxing fortnight the six months when the sun moves to the north, from these months the year, from the year the sun, from the sun the moon, from the moon the lightning. Then there is a Person, a non-mortal. He leads them to Brahman. This is the path of gods, the path of Brahman. Those who go through this do not return to the human whirlpool, return not" (Chānd. 4.15. 5-6). In the very same treatise, it is mentioned once more as a relation between the vein and the rays thus: "Then through those very rays he goes up" (Chānd. 8.6.5). It is, again, designated in a different way in another place: "Through the door of the sun they depart, passionless" (Muṇḍ. 1.2.11). 1 For correct quotation see above.

[sū. 4. 3. 2. ADH. 2.] VEDĀNTA-PĀRIJĀTA-SAURABHA 837 Here the doubt is, viz whether mutually different paths are estab- lished by different Scriptures, or whether there is only one path, viz. the one beginning with light. If it be suggested: since they are of various forms, they are established by Scriptures as mutually different,— We reply. Only one path, viz. the one beginning with light, is established by all the Scriptures. Through that alone, which begins with light, a knower of Brahman should proceed. Why? “That being celobrated.” That is, as some part or other of the path which begins with light is recognized everywhere in Scriptures, so that path alone which begins with light is celebrated everywhere. Hence it is established that through the mutual combination of the details men- tioned in one Scripture with all the rest, only one path,—viz. the one beginning with light and qualified by all the details,—is designated everywhere. Here ends the section entitled “Beginning with light” (1). COMPARISON Śaṁkara According to him, the entire pāda refers only to the lower knowers and not to the higher ones. But Nimbārka takes it to be referring to knowers in general. Adhikaraṇa 2: The section entitled “The air”. (Sūtra 2) SŪTRA 2 “(THE KNOWER GOES) TO THE AIR FROM THE YEAR, ON ACCOUNT OF NON-SPECIFICATION AND SPECIFICATION.” Vedānta-pārijāta-saurabha After the year, mentioned in the Chāndogya-text, and before the sun, the knower reaches the world of air, mentioned in the Kauṣītaki- text: “He comes to the world of fire, to the world of air” (Kauṣ. 1.3 ¹), ¹ Ś, R, Bh, Śk, B.

[SŪ. 4. 3. 2. 838 VEDĀNTA-KAUSTUBHA ADH. 2.] "on account of non-specification and specification", i.e. because in the text: "He comes to the world of fire, to the world of air" (Kauṣ. 1 3) the air is taught non-specifically, and because the text : "There it makes way for him like the hole of a chariot-wheel. Through it he ascends higher up. He comes to the sun" (Bṛh. 5.10.1 ¹), contains, a specification Vedānta-kaustubha It has been said that everywhere the same path is designated, viz. the one beginning with light. Now the process of arranging its stages, mentioned in different places, is being determined. In the Bṛhadāraṇyaka-text. "From the months to the world of gods, from the world of gods to the sun" (Bṛh. 6.2.15), the world of gods is mentioned in between the months and the sun. But in the Chāndogya-text: "From the months to the year, from the year to the sun" (Chānd 4.15.5), the year is mentioned in between these two. These two (viz the world of gods and the year) are to be mutually combined, the path being the same in both the cases. The year is to be placed in between the months and the world of gods, mentioned in the Bṛhadāraṇyaka, since the order being day, after that the fortnight, then the six months,—the year is appropriate after the months.² The world of gods is to be placed in between the year and the sun, mentioned in the Chāndogya.³ This being so, in the Bṛhadāraṇyaka-text: "When, verily, a person departs from this world, he comes to the world of air. There it makes way for him like the hole of a chariot-wheel Through it he goes up. He comes to the sun" (Bṛh. 5.10 1), the air is mentioned before the sun. But in the Kauṣītaki-text: "Having reached this path of gods, he comes to the world of fire, to the world of air" (Kauṣ. 1.3), the air is mentioned immediately after fire, consisting in light and denoted by the words 'world of fire'. Here the doubt is as to whether the knower goes to the air immediately after fire consisting in light, ¹ Op. cit. ² Here the progress is from shorter periods of time to longer ones. ³ Thus the preliminary order is: light, day, bright fortnight, six months of the northern progress of the sun, year, world of gods, sun. This, first of all, explains away the apparent inconsistency between Bṛh. 6.2.15 and Chānd. 4.15.5.

[sū. 4. 3. 2. ADH. 2.] VEDĀNTA-KAUSTUBHA 839 or immediately after the year, the stage which is indicated above, and before the sun. If it be suggested On the ground of the order of textual sequence. "Having reached this path of gods, he comes to the world of fire to the world of air" (Kauṣ 1.3), as well as the proximity between the effect and the cause ¹ being reasonable, the knower goes to the air immediately after fire,— We reply: "To the air from the fire". The knower enters the air immediately after the year and before the sun. Why? "On account of non-specification and specification." Although in the Kauṣītakī-text· "He comes to the world of fire, to the world of air" (Kauṣ. 1.3), the air is mentioned immediately after the fire, yet the priority or posteriority of the air in the successive order of progress is not specifically known therefrom, but the air is taught non-speci- fically. Just as from the statement: 'A student, having come out of the house of the teacher, goes to the house of Caitra, to the house of Maitra to ask for alms', no specific order can be ascertained, viz that he goes to the house of Maitra immediately after the house of Caitra,— so is the case here. On the other hand, in the Bṛhadāraṇyaka-text: "When, verily, a person departs from this world, he comes to the air. There it makes way for him like hole of a chariot-wheel. Through it ascends higher up. He comes to the sun" (Bṛh. 5.10.1), the air is taught specifically as prior to the sun. On account of these non- specification and specification—this is the sense.² The words 'world of gods', mentioned in the Bṛhadāraṇyaka- text quoted above, mean 'air', i e. the world or the dwelling place of gods (viz. air). The compound 'world of air', mentioned in the Kauṣītakī-text, is to be explained as a Karmadhāraya ³, since it has been said by the author of the aphorisms too: "To the air from the year", and since there is the scriptural statement· "He comes to the air" (Bṛh. 5.10 1). The air can be appropriately viewed as a world, since it is the dwelling-place of gods, in accordance with the scriptural text: "He who blows is, forsooth, the cave of gods". Hence it is ¹ I.e fire arises from air. Vide Br Sū. 2.3.7. ² Thus, secondly, we get the following order, light, day, bright fortnight, the six months of the northern progress of the sun, year, world of gods, air, sun. This explains away the apparent inconsistency between Bṛh. 6.2 15, Chānd. 4.15.5, Bṛh 5.10.1, and Kauṣ. 1.3. The words 'world of fire' in Kauṣ. 1.3 means light It will be shown just below that the world of gods = air. ³ That is, 'world of air'= the world that is air = air.

840 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 3. 3. ADH. 3.] established that the air is to be placed in between the year and the sun ¹ Here ends the section entitled "The air" (2). COMPARISON Śaṃkara and Bhāskara They do not identify the world of gods with air, but take them to be two separate places. Thus, according to them, the order is: light, day, bright fortnight, six months of the northern progress of the sun, year, world of gods, air, sun and so on.² Rāmānuja and Śrīkaṇṭha They interpret the phrase "aviśeṣa-viśeṣābhyām" differently, i.e. take it to be stating the reasons why the world of gods is to be identified with air, and not as stating the reasons why the air is to be placed after the year and before the sun. Thus, the phrase 'world of gods' denotes 'air', because the compound 'world of gods' generally implies the air which is the dwelling-place of gods; and because Scripture specifically says that the soul comes to the air.³ Adhikarana 3: The section entitled "Varuna". (Sūtra 3) SŪTRA 3 "ABOVE LIGHTNING, VARUṆA, ON ACCOUNT OF CONNECTION. ' Vedānta-pārijāta-saurabha "Varuṇa," mentioned in the Kauṣītaki-text: "Having reached this path of gods he comes to the world of fire, to the world of air, ¹ Thus, thirdly, we get the following order: light, day, bright fortnight, six months of the northern progress of the sun, year, air, sun. Note the difference from Śaṃkara's order. ² Ś.B. 4.3.2, pp. 949-950, Bh. B. 4.3.2, p. 234. ³ Śrī. B. 4.3.2, p. 451, Part 2, Śk. B 4.3 2, p. 472, Parts 10 and 11.

[sū. 4. 3 3. ADH. 3.] VEDĀNTA-KAUSTUBHA 841 to the world of Varuṇa, to the world of the sun, to the world of Indra, to the world of Prajāpati, for the world of Brahman" (Kaus 1.3 ¹), is to be placed above lightning, mentioned in the Chāndogya-text: "From the moon to lightning" (Chānd. 4 15.5 ²), "on account of the connection" between lightning and Varuṇa And, Indra and Prajāpati are to be placed above him. Vedānta-kaustubha The place of air, mentioned in the Kausītaki-text, in the path beginning with light has been stated Now, the author points out the place of Varuṇa, mentioned immediately after it. The question is whether Varuṇa, mentioned in the Kausītaki- text: "To the world of air, to the world of Varuṇa, to the world of the sun" (Kaus. 1.3), is to be placed above the air, on the ground of the order of textual sequence; or elsewhere, on the ground of the sun being mentioned prior to the air in the Bṛhadāraṇyaka-text.³ If it be suggested: on the ground of the textual order of sequence, he should properly be placed above the air alone, it being improper to suppose what is not mentioned in Scripture,— We reply: "Above lightning, Varuṇa". That is, Varuṇa is to be inserted "above lightning", mentioned in the Chāndogya-text: "From the moon to lightning" (Chānd. 4 15 5). Why? "On account of connection," i.e. on account of the connection between lightning and Varuṇa Indra and Prajāpati are to be inserted above Varuṇa, the stated stage. Hence it is established that the order of logical sequence being of a greater force than that of textual sequence ⁴, Varuṇa is to be placed above lightning.⁵ Here ends the section entitled "Varuṇa" (3). ¹ R, Bh, Śk. ² Ś. ³ Viz. Bṛh. 5.10.1 ⁴ Vide Pū. Mī. Sū. 5.1.4–7. ⁵ Thus, finally, we get the following order: light, day, bright fortnight, the six months of the northern progress of the sun, year, air, sun, moon, lightning, the world of Varuṇa, the world of Indra, the world of Prajāpati. Vide V.P.S. 4.3.5.

[SŪ. 4. 3. 4. 842 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.] Adhikaraṇa 4: The section entitled "The con- ductors". (Sūtras 4-5) SŪTRA 4 "THE CONDUCTORS, ON ACCOUNT OF THE INDICATORY MARK OF THAT " Vedānta-pārijāta-saurabha Light and the rest lead the approaching souls. As the text: "He leads them to Brahman" (Chānd. 5.10.2 ¹) declares that the non-human person leads the souls, it is known that the previous ones, too, do the same. Vedānta-kaustubha Thus, the successive order of the twelve stages of the path, begin- ning with light and ending with Prajāpati, have been shown. Now the question is being considered, viz. what service do light and the rest render to the knower. The doubt is as to whether these light and the rest are mere signs indicating the road to the knower who wishes to go to Brahman, or places of enjoyment, or conductors. With regard to this, it may be suggested: They may be signs indicating the road, like tree, mountain and so on. Or, since in the text: "To the world of fire, to the world of air, to the world of Varuṇa" (Kauṣ. 1.3), they are mentioned as worlds, they may be places of enjoyment,— We reply: "Conductors", i. e. in accordance with the command of the Lord, they are the conductors of the knowers, devoted to the Lord. Why? "On account of the indicatory mark of that," i.e. because in the concluding passage: "Then there is a non-human Person. He leads them to Brahman" (Chānd 5.10 2), the non-human Person is declared to be leading the souls. "That," i.e. the indicatory mark of conductorship, indicates that the previous ones, viz. light and the rest too, are conductors The word 'light' and the rest should be understood as denoting the presiding deities of light, etc., respectively

¹ Ś, R, Bh, Śk, B.

[SŪ. 4. 3. 5. VEDĀNTA-KAUSTUBHA 843 ADH. 4.] COMPARISON Śaṃkara and Baladeva After this sūtra, they insert another sūtra. “Ubhaya-vyāmohāt tat-siddheḥ”, not found in Nimbārka’s commentary. Śaṃkara explains the phrase: “Ubhaya-vyāmohāt” as ‘because of the perplexity (of both the souls and light and the rest)’. That is, when the souls leave the body to travel through the path of gods, their organs being incapable of functioning, they cannot control themselves, but need conductors to lead them. The light and the rest too, being non- intelligent, cannot conduct them. For these two reasons, we must hold that light and the rest are really conducting divinities.¹ Baladeva explains the phrase thus: ‘On account of the untenable- ness of the two alternatives’. That is, light and the rest can neither be landmarks, nor persons standing on the path. Hence these two alternatives being impossible, the third alternative, viz. that they are conducting divinities, is the correct one.² SŪTRA 5 “THENCE FORWARD, (THE SOUL IS CONDUCTED) ONLY BY ONE WHO BELONGS TO LIGHTNING, THAT BEING DECLARED BY SCRIP- TURE.” Vedānta-pārijāta-saurabha Above lightning, the knower is led by the non-human person alone. Varuṇa and the rest, on the other hand, are assistants con- jointly. Vedānta-kaustubha To the objection, viz. In accordance with the text: “From the moon to lightning. Then there is a non-human Person. He leads them to Brahman” (Chānd. 4.15.5), it follows that it is the non-human Person alone who leads the souls from lightning to Brahman, and that ¹ Ś.B. 4.3.5, pp. 952–956. ² G.B. 4.3.5, pp. 68–69, Chap. 4 24

844 VEDĀNTA-KAUSTUBHA [SŪ. 4. 3. 5. ADH. 4.] Varuṇa, Indra and Prajāpati, who are above lightning, are not conductors,—the author replies. After the knower has reached lightning, as mentioned in the text: "From the moon to lightning" (Chānd. 4.15 5) he is led on, in order that he may attain Brahman, "only by one who belongs to lightning", i.e. by the non-human Person alone who has come up to lightning. The Person who has come to the world of lightning as the conductor of the knower is said to be "one belonging to lightning". Why? "That being declared by Scripture," i.e. because in the Chān- dogya-text: "He leads them to Brahman" (Chānd. 4.15.5), and in the Bṛhadāraṇyaka-text: "A Person, consisting of mind, comes and leads them who have reached lightning" (Bṛh. 6 2 15), that non- human person is declared to be leading the souls. The nine, beginning with light and ending with lightning, are conductors primarily; while the three, Varuṇa, Indra and Prajāpati, are so conjointly—this is the distinction. Thus, having come out of this gross body by means of the vein that passes out of the crown of the head, having, then, mounted the rays of the sun, the knower wishes to go to the highest region. He is then highly honoured by the presiding deity of light, the conductor, and is led by him to the presiding deity of the day. In the very same manner, he is led by the latter to the presiding deity of the fortnight, by the latter to the presiding deity of the six months, by the latter to the presiding deity of the year, by the latter to the air, by the latter, who makes a hole in itself for him, to the sun, similarly, by the latter to the moon, by the latter to the presiding deity of lightning. After that, having reached the three conductors, Varuṇa, Indra and Prajāpati, who are dependent on the Person of lightning, and having pierced through sphere of the material world, he reaches the river Virajā. Having then discarded his subtle body in the Highest, having crossed the river, and having entered the world of the Highest Brahman, he attains similarity with Brahman. Hence it is established that light and the rest are conductors. Here ends the section entitled "The conductors" (4). 24B

[sū. 4. 3. 6. ADH. 5.] VEDĀNTA-KAUSTUBHA 845 Adhikarana 5. The section entitled "The effected". (Sūtras 6–15) FIRST OPPONENT'S VIEW (Sūtras 6–10) SŪTRA 6 "TO THE EFFECTED (BRAHMAN), BĀDARI (HOLDS SO), BECAUSE HIS GOING IS REASONABLE" Vedānta-pārijāta-saurabha The troupe of light and the rest leads the worshippers of the effected Brahman "to the effected Brahman", "because the going" to the effected Brahman alone is "reasonable". Vedānta-kaustubha The path beginning with light has been determined. Now the question is being determined, viz. Who are these who go through this path On the doubt, viz. whether the troupe of conducting divinities of light and the rest leads the worshippers of the effected Brahman, or the worshippers of the Highest Brahman, or the worshippers of the Highest Brahman as well as of the individual soul as unconnected with matter and having Brahman for its essence,—they lead the worshippers of the effected Brahman "to the effected Brahman", called Hiraṇya- garbha. Why? "Because his going," i.e. the going of the effected Brahman alone, occupying a particular place, i.e. his being the object to be approached, is "reasonable",—so the teacher "Bādari" thinks. COMPARISON Śaṁkara Unlike Nimbārka, he takes the view of Bādari as the correct conclusion. Literal interpretation same.

846 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 3. 7-8. ADH. 5.] FIRST OPPONENT'S VIEW (continued) SŪTRA 7 "AND ON ACCOUNT OF BEING SPECIFIED." Vedānta-pārijāta-saurabha "And on account of being specified" by the word 'worlds' and the plural number in the text: "In those worlds of Brahman dwell the highest, possessed of the highest" (Bṛh. 6.2.15 ¹). Vedānta-kaustubha In the text: "A person consisting of mind comes and leads them to the worlds of Brahman. In those worlds of Brahman dwell the highest, possessed of the highest" (Bṛh. 6.2 15), by the word 'worlds' and the plural number, the effected Brahman alone, occupying a particular place, is specified. Hence they lead his worshippers to him alone. FIRST OPPONENT'S VIEW (continued) SŪTRA 8 "BUT ON ACCOUNT OF PROXIMITY (THERE IS) THAT DESIGNATION." Vedānta-pārijāta-saurabha "But on account of the proximity" (of the effected Brahman) to (the Highest) Brahman, owing to (the effected Brahman's) being the first-born being, the "designation": "Leads to Brahman" (Chānd. 4.15.5 ²) is appropriate. Vedānta-kaustubha To the objection, viz. the word 'Brahman' in the neuter gender, denotative of the Highest Brahman, cannot possibly refer to Hiraṇya- garbha,—the author replies: ¹ Ś, Bh. ² R, Śk, B.

[sū. 4. 3. 9. ADH. 5.] VEDĀNTA-KAUSTUBHA 847 In accordance with the scriptural text: "He who creates Brahmā" (Śvet. 6.18), Hiraṇyagarbha, the effected Brahman, is the first-created being, and as such "on account of (his) proximity" to Brahman, the cause, the designation of him, by the neuter gender, denotative of the cause, viz.: "Leads them to Brahman" (Chānd 4.15.5), is appropriate. COMPARISON Baladeva This is sūtra 9 in his commentary. Interpretation different, viz. "But the designation of that (viz. salvation) is on account of nearness". That is, the souls are said to go to the world of Brahman and never return (Bṛh 6 2.15) not because they obtain salvation directly, but because they are very near getting it.¹ FIRST OPPONENT'S VIEW (continued) SŪTRA 9 "ON THE DISSOLUTION OF (THE WORLD) OF THE EFFECTED (BRAH- MAN), WITH ITS RULER, (THE SOUL GOES) TO WHAT IS HIGHER THAN HIM, ON ACCOUNT OF DECLARATION" Vedānta-pārijāta-saurabha On the destruction of the world "of the effected" Brahman, the soul together with the effected Brahman, attains "what is higher than" the effected Brahman, "on account of the declaration": "But they all, attaining the highest immortality, are freed in the world of Brahman at the time of the great end" (Muṇḍ. 3.2.6 ²). Vedānta-kaustubha An objection may be raised here, viz. The path beginning with light cannot lead to the world of Hiraṇyagarbha for the following

¹ G.B. 4.3.9, p. 72, Chap 4. ² R, Śk.

[SŪ. 4. 3. 9. 848 VEDĀNTA-KAUSTUBHA ADH. 5.] reasons : First, in the text: “This is the path of gods, the path of Brahman. Those who proceed through it do not return to this human whirlpool, return not” (Chānd. 4.15.5) and so on, one who has gone through the path beginning with light is declared to have no return; secondly, in the text : “Going up through it, one goes to immortality” (Chānd. 8 6.6; Kaṭha 6.16), immortality is designated (on the part of one who goes through this path), thirdly, the world of Hiraṇyagarbha is subject to creation and destruction ; and finally, Hiraṇyagarbha being subject to creation and so on, in accordance with the text: “He who creates Brahmā formerly” (Śvet. 6.18), one who has attained him has to return, as declared by the Smṛti passage : ‘ “The world up to the world of Brahmā return, O Arjuna ! ”’ (Gītā 8.16). To this Bādari replies. “On the dissolution of the effected,” i e. on the destruction of the world of Hiraṇyagarbha, together “with its ruler”, i e. with the lord of that world who is possessed of knowledge, the soul which as entitled to knowledge has itself attained knowledge there as well, attains Brahman who is “higher than this”, i e. the cause of Hiraṇyagarbha, the effected Brahman. Why? “On account of declaration,” i.e. on account of the declaration: “Going up through it, one goes to im- mortality” (Chānd. 8.6 6; Kaṭha 6.16), “Those who proceed through this do not return to this human whirlpool, return not” (Chānd. 4.15.6), and “But they all, attaining the highest immortality, are freed in the world of Brahman at the time of the great end” (Muṇḍ. 3.2.6). COMPARISON Śaṁkara He, as pointed out above, regards the view of Bādari as the correct conclusion. Accordingly he holds that a lower knower, i.e. one who meditates on the qualified Brahman, can attain Brahman in this indirect way alone (viz. Krama-mukti) ¹. But Nimbārka, as we have seen, does not admit it. ¹ Ś.B. 4.3.10, p. 955.

[SŪ. 4. 3. 10-11. ADH. 5.] VEDĀNTA-KAUSTUBHA 849 FIRST OPPONENT'S VIEW (concluded) SŪTRA 10 "ALSO ON ACCOUNT OF SMṚTI." Vedānta-pārijāta-saurabha This is known "also from the Smṛti passage": "When the uni- versal dissolution has come as well as the end of the highest, then they, with their selves realized, enter the highest place together with Brah- man" (K P. 12 ¹) Vedānta-kaustubha "Also on account of the Smṛti passage:" "When the universal dissolution has come as well as the end of the highest, then they, with their souls realized, enter the highest place together with Brahman" (K.P. 12), the non-return of even one who has attained Hiraṇyagarbha is justifiable. SECOND OPPONENT'S VIEW (Sūtras 11–13) SŪTRA 11 "TO THE HIGHEST, JAIMINI (HOLDS), ON ACCOUNT OF BEING PRIMARY." Vedānta-pārijāta-saurabha He leads the soul "to the highest" Brahman, since the word 'Brahman' in the text: "Leads them to Brahman" (Chānd. 4.15 5 ²), primarily refers to the Highest. Vedānta-kaustubha The troupe of conductors leads the worshippers of the Highest Brahman "to the highest" Brahman,—so the teacher "Jaimini" thinks. Why? Because the word 'Brahman' in the text: "Leads them to Brahman" (Chānd 4.15.5) primarily refers to the Highest Brahman. 1 P. 139, lines 5-6. Ś, R, Bh, Śk, B. 2 Ś, R, Bh.

850 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 3. 12. ADH. 5.] To the allegation, made above, viz. that the effected Brahman alone, occupying a particular place, being specified by the word ‘worlds’ and the plural number, the group of conductors leads his worshippers to him alone,—we reply: That the Highest Brahman who is all-pervading may voluntarily occupy a particular place is known from scriptural texts like: “He who is his ruler remains in the supremo void”, “That is the supreme place of Visnu” (Katha 3 9; Maitri 6.26) and so on. The eternity of His world, too, is denoted by the scriptual text: “Having my self realized, I reach the unerected world of Brahman” (Chānd. 8.13.1). The plural number, too, is appropriate, intending to designate, as it does, the plurality of the regions of the world, in accordance with the declaration by the Lord Himself in the Droṇa-parva: “‘Those worlds of mine which are free from stains, which shine for ever and which are longed for even by the highest gods headed by Brahmā, go there quickly, O performer of the Agni-hotra at all time! Be like me, having Garuḍa as convey- ance!’” (Mahā. 7 6059-6060 ¹). COMPARISON Śrīkaṇṭha Interpretation different, viz.: “(The souls are led to Nārāyaṇa) higher than (Hiraṇyagarbha), etc.”.² SECOND OPPONENT’S VIEW (continued) SŪTRA 12 “AND ON ACCOUNT OF OBSERVATION.” Vedānta-pārijāta-saurabha And because the text: “Having attained the form of highest light, he is completed in his own form” (Chānd. 8.2.23 ³), declares that the Highest is the object to be attained. ¹ P. 742, lines 13-14, vol. 2. ² Śk, B, 4.3.11, p. 476, Parts 10 and 11. ³ R. B.