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[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.

[SŪ. 4. 3. 13. ADH. 5.] VEDĀNTA-KAUSTUBHA 851 Vedānta-kaustubha And also because the texts: "Going up through it, one goes to immortality" (Chānd. 8.6.6; Kaṭha 6.16), "This serene being, having arisen from the body, having attained the form of highest light, is completed in his own form" (Chānd 8 2.23), declare that a knower, who having come out through the vein which passes through the crown of the head, has proceeded by the path of gods, attains Brahman. SECOND OPPONENT'S VIEW (concluded) SŪTRA 13 "AND THE INTENTION OF ATTAINING (DOES NOT REFER) TO THE EFFECTED (BRAHMAN)." Vedānta-pārijāta-saurabha "I reach the court of Prajāpati, the chamber" (Chānd. 8.14.1 ¹)— this intention does not refer to the effected Brahman, but to the Highest Self, He alone being the topic of discussion Vedānta-kaustubha An objection may be raised here: The word 'Brahman' mentioned in the text: "Leads them to Brahman (Chānd. 4.15.5) does indeed denote the effected Brahman, since in accordance with the text: "I reach the court of Prajāpati, the chamber" (Chānd. 8.14.1) a knower proceeding by the path that begins with light aims at attaining the effected Brahman. To this we reply: "The intention of attaining," i.e. the resolve for attaining, mentioned in the scriptural text: "I reach the court of Prajāpati, the chamber" (Chānd. 8.14.1), does "not" refer "to the effected" Brahman, but this intention of attaining refers to the Highest Brahman, since, as known from the text: "The evolver of name and form. That within which they are in Brahman" (Chānd. 8.14.1), the Highest alone is the topic of discussion. 1 Ś, R, Bh, Śk.

[SŪ. 4. 3. 14. 852 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.] CORRECT CONCLUSION (Sūtras 14-15) SŪTRA 14 “LEADS THEM WHO DO NOT DEPEND ON SYMBOLS—SO BĀDARĀYAṆA (HOLDS) ON ACCOUNT OF FAULT IN BOTH WAYS, AND WHOSE IN- TENTION IS THAT ” Vedānta-pārijāta-saurabha The troupe of light and the rest “leads those who do not depend on symbols”,—i.e. those who meditate on the Highest Brahman, as well as those who meditate on their own imperishable nature as having Brahman for its essence,—to the Highest Brahman. Why? “On account of fault in both ways.” That is, on the view that it leads only those who meditate on the effected Brahman, the following scriptural text will come to be contradicted, viz. “Having risen from the body having attained the form of highest light” (Chānd. 8.12.3 ¹). On the fixed rule, on the other hand, that it leads those only who meditate on the Highest Brahman, the following scriptural text will come to be contradicted, viz. “Those who know thus and those who meditate on faith and penance in the forest—reach light” (Chānd. 5 10.1 ²). Hence in accordance with the scriptural text: “Just as the intention a man has in this world, so alone does he become after departing” (Chānd. 3.14.1 ³), “he whose intention is that” attains that alone,—this is the correct conclusion, the reverend “Bādarāyaṇa” thinks. Vedānta-kaustubha Having set forth two views, the reverend author of the aphorisms is now stating his own conclusion. The troupe of conducting divinities of light and the rest “leads those who do not depend on symbols,—so” the reverend “Bādarā- yaṇa” thinks. That is, it leads other than those who meditate on name and the rest as Brahman, viz. those who meditate on the Highest Brahman, as well as those who meditate on the real nature of the individual soul unconnected with matter and as having Brahman for its essence. There is no fixed rule that it leads only those who meditate ¹ R, B. ² R, B. ³ R, Bh, B.

[SŪ. 4. 3. 14. ADH 5.] VEDĀNTA-KAUSTUBHA 853 on the effected Brahman, or that it leads only those who meditate on the Highest Brahman. Why ? "On account of fault in both ways." That is, because on the view of Bādari that it leads only those who meditate on the effected Brahman, the following scriptural text will come to be contradicted: "This serene being, having arisen from the body, having attained the form of highest light is completed in his own form" (Chānd. 8.12.3), and because on the view of Jaimini that it leads only those who meditate on the Highest Brahman, another scriptural text will come to be contradicted, viz. the one indicating that the knowers of the five fires proceed through the path beginning with light. "Those who know thus and those who meditate on faith and truth in the forest reach light" (Chānd. 5.10.1). Hence it leads the two kinds of worshippers—this the author says: "And he whose intention is that". In accordance with the scriptural texts: "Just as the intention a man has in this world, so alone does he become on departing" (Chānd. 3.14.1), "Just as one meditates on Him, so alone does one become" (Mudg. 3 ¹), one who aims at attaining the Highest Brahman attains Him ; while, one who aims at attaining the individual soul, unconnected with matter and having the Highest Brahman as its essence, first attains such a soul and then the Highest Soul. COMPARISON Śaṃkara Having completed the above topic by taking Bādari as repre- senting the correct conclusion and Jaimini the opponent's view, Śaṃkara begins a new adhikaraṇa here, concerned with the question as to whether those who meditate on symbols too are led to (the qualified) Brahman. He reads "adoṣāt" instead of "doṣāt". Hence the sūtra: "(The troupe of conducting divinities) leads those who do not depend on symbols, so Bādarāyaṇa (thinks), since there is no fault (in speaking) in two ways, and he whose thought is that". "That is, it has been said above ² that all those who meditate go to the world of Brahman, while here an exception is made. But these two different designations involve no contradiction in accordance with the maxim of 'As you sow, so you reap'.³ This is sūtra 15 in Śaṃkara's commentary. ¹ P. 384, lines 7–9. ² Ś.B. 3.3.31. ³ Ś.B. 3.4.15, pp. 965-966.

854 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 3. 15. ADH. 5.] Rāmānuja He adds a “ca” after “ubhayathā”.¹ Bhāskara Reading like Śaṁkara’s. Interpretation as follows: “(The troupe of conducting divinities) leads those who do not depend on symbols (i e excluding those who meditate on symbols, those who meditate on the effected Brahman are led to him, and those who meditate on the Highest Brahman are led to Him,) since this two-fold (view) involves no fault”, and so on. That is, to hold that those who meditate on the effected Brahman are led to the effected Brahman, while those who meditate on the Highest Brahman are led to the Highest Brahman does not give rise to any contradiction that even those who meditate on the effected Brahman do not return, for they attain a gradual release, while the former, immediate release.² Śrīkaṇṭha Reading like Rāmānuja’s. According to him, those who meditate on the Highest Brahman alone are led to Him, neither those who meditate on Hiraṇyagarbha nor those who meditate on Nārāyaṇa.³ Baladeva Reading like Rāmānuja’s.⁴ CORRECT CONCLUSION (end) SŪTRA 15 “AND (SCRIPTURE) SHOWS A DIFFERENCE.” Vedānta-pārijāta-saurabha The scriptural text: “As far as name goes, so far he comes to have freedom of movement” (Chānd. 7.1.5 ⁵) and so on “shows” that

¹ Śrī. B. 3.4.14, p. 460, Part 1, Madras ed. ² Bh. B. 4.3.14, p. 240. ³ Śk. B. 4.3.14, pp 477-78. ⁴ Bh. 4.3.15, p. 77, Chap. 4. ⁵ Ś, R, Bh.

[sū. 4. 3. 15. ADH. 5.] VEDĀNTA-KAUSTUBHA 855 symbolic meditation has a different result, independent of going (through the path of gods). Here ends the third quarter of the fourth chapter in the Vedānta- pārijāta-saurabha, an interpretation of the Śārīraka-mīmāṁsā texts by the reverend Nimbārka. Vedānta-kaustubha In the meditations on symbols, beginning with name up to the vital-breath ¹, since the Highest Brahman stands in an attributive relation to the symbol, the symbol itself is the primary thing, and as such those who meditate on symbols do not meditate on the Highest Brahman. Hence they do not proceed by the path of gods and attain the Highest Brahman. For them, the holy Scripture, viz.. “As far as name goes so far he comes to have freedom of movement” (Chānd. 7.1.5) and so on, “shows” a different limited result, independent of going. Hence it is established that the troupe of conducting divinities leads those—who meditate on the Highest Brahman—as well as those—who meditate on their own real nature, unconnected with matter and having Brahman for its essence,—to the Highest Brahman. Here ends the section entitled “The effected” (5). Here ends the third quarter of the fourth chapter of the holy Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṁsā by the reverend teacher Śrīnivāsa, dwelling under the lotus-feet of the venerable Nimbārka, the teacher and founder of the sect of the holy Sanatkumāra. COMPARISON Śrīkaṇṭha Interpretation different, viz. “And (Scripture) shows the difference between Hiraṇyagarbha, Nārāyaṇa and Śiva).” 1 Vide Chānd. 7.1–7.15.

856 VEDĀNTA-KAUSTUBHA [sū. 4. 3 15. ADH 5.] Baladeva He takes this sūtra (sūtra 16 in his commentary) as forming an adhikarana by itself, concerned with showing the special favour shown by the Lord for the nirapekṣa devotees. "And (Scripture) shows the special (rule with regard to the nirapekṣa devotees)" That is, the general rule is that the conducting divinities lead the devotees to the Lord. But in the case of the nirapekṣa, the Lord Himself comes down to fetch them to Him. Thus we have five different views with regard to those who approach or the gantṛ and the goal approached or the gantavya : Gantṛ Gantavya

1. (a) Those who meditate on the (a) and (b) The Highest Highest Brahman, Brahman. (b) as well as those who medi- tate on the real nature of the individual soul. (This is the view of Nimbārka and Rāmānuja )
2. (a) Those who meditate on the (a) The qualified or effected qualified Brahman. Brahman. (This is the view of Śaṁkara.)
3. (a) Those who meditate on the (a) The Highest Brahman. Highest Brahman. (b) Also those who meditate (b) The effected Brahman. on the effected Brah- man. (This is the view of Bhāskara.)
4. (a) Those who meditate on the (a) The Highest Brahman. Highest Brahman. (This is the view of Śrīkaṇṭha.)
5. (a) Those who do not meditate (a) The Highest Brahman. on any symbols, whether they meditate on the Highest Brahman or not. (This is the view of Baladeva.)

[SŪ. 4. 3. 15. ADH. 5.] VEDĀNTA-KAUSTUBHA 857 Résumé The third quarter of the fourth chapter contains:— (1) 15 sūtras and 5 adhikaranas, according to Nimbārka, (2) 16 sūtras and 6 adhikaranas, according to Śaṁkara; (3) 15 sūtras and 5 adhikaraṇas, according to Rāmānuja, (4) 15 sūtras and 5 adhikaraṇas, according to Bhāskara, (5) 15 sūtras and 5 adhikaraṇas, according to Śrīkaṇṭha, (6) 16 sūtras and 9 adhikaraṇas, according to Baladeva Sūtra 5 in the commentaries of Śaṁkara and Baladeva is not found in the commentary of Nimbārka

FOURTH CHAPTER (Adhyāya) FOURTH QUARTER (Pāda) Adhikarana 1: The section entitled "The mani- festation on attaining". (Sūtras 1-3) SŪTRA 1 "HAVING ATTAINED, (THERE IS) MANIFESTATION, ON ACCOUNT OF THE WORDS 'IN HIS OWN'." Vedānta-pārijāta-saurabha "Having attained" the Highest through the path beginning with light, the individual soul becomes manifest in its own natural form. This is proved by the text. "Having attained the form of highest light, he is completed in his own form" (Chānd. 8.12.3 ¹) "on account of the words 'in his own'". Vedānta-kaustubha It has been established in the previous quarter that the very same path, beginning with light, is designated by all Scriptures, and that it leads the knowers to the Highest Brahman. Now the problem is being discussed, viz. in what form one, who has attained Brahman through that path, becomes manifest. In the Chāndogya Prajāpati's declaration is recorded thus: "So exactly, this serene being, having arisen from the body, having attained the form of highest light, is completed in its own form." (Chānd. 8.12.3). Here the doubt is, viz. whether it is established by the text that one, who has attained the form of highest light, comes to have an adventitious form, or that having attained the Highest, the knower, becomes manifest in his own natural form alone. If it be suggested: From the words 'is completed' it is known that having attained the form of highest light, he comes to have an adventitious form like that of a god and so on,-- ¹ Ś, R, Bh, Śk, B. ( 858 )