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

[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 )

[SŪ. 4. 4. 2. ADH. 1.] VEDĀNTA-KAUSTUBHA 859 We reply: "Having attained, manifestation". That is, having attained the form of highest light, the individual soul comes to have "manifestation", i.e. have its real nature and qualities, such as freedom from sins and so on, manifest,—this is what is established by the text. Why? "On account of the words 'in his own'", i.e. on account of the adjective: 'in his own form'. Otherwise, an adventitious form being established by the mere word 'form', the adjective 'in his own' would become meaningless. The sense is that the individual soul, the real nature of which is veiled during its state of bondage, having attained the Lord through the path beginning with light, becomes manifest in its own unenveloped and natural form. COMPARISON Śaṁkara According to him, sūtras 1-7 of this pāda refer to the higher knower, the rest to the lower knower. SŪTRA 2 "FREE, ON ACCOUNT OF PROMISE." Vedānta-pārijāta-saurabha It is said that he alone who is free from bondage is completed in his own form. Why? Because, beginning: "The soul that is free from sins" (Chānd. 8.7.1 ¹), Prajāpati promised: ‘ "But this alone I shall explain to you again "’ (Chānd. 8.9.3; 8.10.4, 5 ²). Vedānta-kaustubha To the objection, viz. One's natural form being ever present, what is the difference between the state of bondage and that of release,— the author replies: One, who being subject to nescience consisting in karmas is surrounded by matter in its causal and effected forms, who is tormented ¹ Ś, R, Bh, B. ² Ś, R, Bh, Śk, B. 25

860 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 3. ADH. 1.] by various afflictions, and who is deluded by various false argumenta- tions, is said to be eternally fettered. He does not know his own form, though ever-present. During the period when he desires for salvation also, though he comes to know his real nature through the grace of Scripture and spiritual preceptor, yet due to his connection with matter in its causal and effected states, he is not completed in his own real form. The very same person, coming to attain the form of highest light through the path beginning with light, and free from all fetters, is completed in his own form, and then he is said to be freed,—thus is the distinction between these three states. Why? “On account of promise,” i.e. because beginning. “The self which is free from sins” (Chānd. 8 7.1), Prajāpati promised. “ ‘But this alone I shall explain to you’ ” (Chānd. 8.9 3, etc.), which promise refers to the demonstra- tion of the real nature of the soul, free from all faults, such as the three states of waking and the rest, and from the body and the like, their substratum. If there be no distinction, the promise of Prajāpati must be meaningless,—this is the sense. SŪTRA 3 “THE SELF, ON ACCOUNT OF CONTEXT.” Vedānta-pārijāta-saurabha “The self” alone comes to have its real nature manifest, “on account of context”. Vedānta-kaustubha “The soul,” the real nature of which is veiled during its state of bondage, having attained the Highest Brahman, denoted by the words ‘highest light’ becomes manifest in its own form, i.e. is completed as having the qualities of freedom from sins and so on, but is not completed in another adventitious form. This fact is known from the introductory portion of Prajāpati’s declaration, viz.: “The self that is free from sins, without old age, without death, without grief, without hunger, without thirst, having true desires” (Chānd. 8.7.1),—i.e. from the context, which refers to the individual soul. In the very same manner, Śaunaka declares: “Just as the lustre of a gem is not created by the washing off of the dirt, so the knowledge of the soul is not created 25B

[SŪ. 4. 4. 4. ADH. 2.] VEDĀNTA-KAUSTUBHA 861 by the removal of faults. Just as water is not created by the digging of a well, only what is already existent is brought to manifestation,— for how can there be the origination of what is non-existent,—so the attributes of knowledge and the rest are manifested, and not created, through the destruction of the evil qualities, for they belong to the soul eternally." Hence it is established that having attained the Highest Brahman through the path which begins with light, the individual soul is completed in its own natural form alone. Here ends the section entitled "Manifestation on attaining" (2) COMPARISON Śaṃkara, Bhāskara and Baladeva They interpret the sūtra thus: "(The light is) the soul (viz. Brah- man), on account of context".¹ Adhikaraṇa 2: The section entitled "Seen as non-divided". (Sūtra 4) SŪTRA 4 "AS NON-DIVIDED, ON ACCOUNT OF BEING SEEN." Vedānta-pārijāta-saurabha The freed soul realizes itself "as non-divided" from the Highest Self, which non-division is compatible with a division (between the two), since this truth is directly intuited at that time (viz. during release), and since Scripture too intuits this. Vedānta-kaustubha From the text: "Having attained the form of highest light" (Chānd. 8.12.3) and from the aphorism: "Having attained, manifesta- tion" (Br. Sū. 4.4.3), it appears as if there is an absolute difference ¹ S.B. 4.4.3, p 968; Bh. B 4.4 3, p. 242; G.B. 4.4.3.

[SŪ. 4. 4. 4. 862 VEDĀNTA-KAUSTUBHA ADH. 2.] between one who approaches (viz. the individual soul) and the goal approached (viz the Lord). With regard to this, the author now points out. On the doubt, viz. whether the individual soul, the real nature of which has become manifest and which has attained the highest light, realizes itself as distinct from the Highest Self or as non- distinct from Him being His part,—the prima facie view is: In accordance with the scriptural and Smṛti texts like: "Stainless, he approaches the highest identity" (Muṇḍ. 3 1.3), "He enjoys all desires together with Brahman, the all-knowing" (Taitt. 2.1), '"They have come to attain similarity with me"' (Gītā 14.2), it realizes itself as distinct With regard to it, the author replies: "As non-divided". That is, the individual soul, freed from all fetters, realizes itself as non- divided or non-distinct from the Highest Self, the Highest Person. Why? "On account of being seen," that is, because at that time (viz. during release) the Highest Self, the soul of all, is intuited by the freed soul. Through the influence of nescience, the individual soul comes to have a perverse notion about itself But, when through the influence of the repeated practice of hearing, thinking and meditating, the Highest Lord is intuited, all the obstacles to the real knowledge regarding the real nature of itself as well as of the Highest Self are immediately destroyed, in accordance with the scriptural text: "The knot of the heart is broken, all doubts are cut off, and all his works perish when he who is high and low is seen" (Muṇḍ. 2.2.8). Hence there can be no doubt whatsoever that the freed soul, a part of the Lord, having intuited the Soul of all, the Whole, realizes itself, all the more clearly, as non-distinct from Him. The individual soul, having Him for its essence, has no distinction from Him; and hence in spite of a distinction of nature between the individual soul and Brahman, there is still a non-distinction between them,—a non-distinction which is compatible with distinction,—just as there is between an attribute and its substratum. This relation between the individual soul and Brahman has been demonstrated many times before,¹ and a multitude of scriptural and Smṛti texts too has been quoted there. We do not mean to say that there is any non-distinction of nature between the 1 Vide e.g. V.K. 1.1.1; 1.1.7; 1.2.21; 1.4.9; 1.4.20; 1.4.21; 2.1.13; 2.1.21; 2.2.33, etc. etc.

[SŪ. 4. 4. 5. ADH. 3.] VEDĀNTA-PĀRIJĀTA-SAURABHA 863 soul and the Lord, otherwise in accordance with scriptural and Smṛti texts like: ‘ “The existent alone, my dear, was this in the beginning, one only and without a second” ’ (Chānd 6.2.1), “All this, verily, is Brahman” (Chānd. 3.14.1), “Vāsudeva is everything”, “Know every- thing Kṛṣṇa, the movable and the immovable, all souls and the universe as Kṛṣṇa” (Mahā. 13.7391 ¹), there must be a non-distinction of nature between the non-sentient and the Lord too, or,²—because Scripture is found to refer to distinction and non-distinction. Hence it is established that the freed soul realizes itself as non-distinct from the Highest Self, which non-distinction is compatible with distinction. Here ends the section entitled “Seen as non-divided” (4). COMPARISON Śaṁkara and Bhāskara To understand the word “avibhāga” as absolute identity ³ Adhikaraṇa 3: The section entitled “Relating to Brahman”. (Sūtras 5-7) FIRST OPPONENT'S VIEW (Sūtra 5) SŪTRA 5 “AS RELATING TO BRAHMAN, JAIMINI (THINKS SO), ON ACCOUNT OF REFERENCE AND SO ON.” Vedānta-pārijāta-saurabha The individual soul becomes manifest as endowed with the attributes “relating to Brahman”, such as freedom from sins and 1 P. 258, line 7, vol. 4. Reading: “Sarvaṁ kṛtsnam . . . viśvam enam”. 2 An alternative explanation of the word “dṛṣṭatvāt”. 3 Ś.B. 4.4.4, p. 969, Bh. B 4.4.4, p. 243.

[SŪ. 4. 4. 6. 864 VEDĀNTA-KAUSTUBHA ADH. 3 ] so on,—so "Jaimini" thinks, because freedom from sins and the rest, mentioned in the text about the 'small' ¹ as belonging to Brahman, are referred to, in the declaration of Prajāpati,² as belonging to the individual soul as well; and because of eating and so on,³ as indicated by the words "and so on". Vedānta-kaustubha It has been said above that having attained the Highest Brahman, the soul becomes manifest in its own form. Now the question as to the nature of that form is being considered. On the doubt, viz whether the individual soul becomes manifest in its own form, endowed with the attributes of freedom from sins and so on, or in the form of mere consciousness; or in a form which is conformable to both kinds of texts,—Jaimini's view is as follows: The freed soul becomes manifest as endowed with the group of attributes "relating to Brahman", i.e. with freedom from sins and the rest which are recorded as belonging to Brahman. Why? "On account of reference and so on." That is, the attributes of freedom from sins and so on, mentioned under the meditation on the 'small' as belonging to Brahman, are referred to as belonging to the individual soul too in the declaration of Prajāpati, viz.: "The self that is free from sins" (Chānd. 8.7.1, 3) and so on. By the words "and so on" eating and the rest, as well as omniscience, etc., are to be understood. The teacher "Jaimini" thinks so. SECOND OPPONENT'S VIEW (Sūtra 6) SŪTRA 6 "IN INTELLIGENCE, AS THAT ALONE, ON ACCOUNT OF HAVING THAT AS THE ESSENCE, SO AUḌULOMI (THINKS)." Vedānta-pārijāta-saurabha The individual soul, having approached Brahman who is of the form of intelligence, becomes manifest in the form of intelligence alone, ¹ Chānd. 8.1.5. ⁠ ² Chānd. 8.7.1, 3. ⁠ ³ Chānd. 8.12.3.

[SŪ. 4. 4. 7. ADH. 3.] VEDĀNTA-PĀRIJĀTA-SAURABHA 865 since in the text : "Consisting of intelligence alone" (Bṛh. 4.5.13 ¹), it is said to have that (viz. intelligence) as its soul. Vedānta-kaustubha The individual soul, having approached "intelligence", i.e. Brahman who is of the form of intelligence, becomes manifest "as that alone", i e. in the form of intelligence alone. Why ? "On account of having that as the essence", i e. because the individual soul has intelligence for its essence, or is nothing but intelligence. The scriptural text : "Just as a lump of salt is without inside and out- side, a mass of taste only through and through, so, verily, O! this soul is without inside and outside, a mass of intelligence only through and through" (Bṛh. 4.5.13) shows, by using the word 'only', that the soul is nothing but intelligence and devoid of any other attribute. The text designating freedom from sins and so on, on the other hand, simply establishes that the soul is free from changes and so on,—"so Auḍulomi" thinks. COMPARISON Bhāskara and Śrīkaṇṭha They read : "Citi-mātreṇa".² CORRECT CONCLUSION (Sūtra 7) SŪTRA 7 "EVEN SO, ON ACCOUNT OF REFERENCE, ON ACCOUNT OF THE EXISTENCE OF THE FORMER, NON-CONTRADICTION, BĀDARĀYAṆA." Vedānta-pārijāta-saurabha Even if the real nature of the soul be established to be intelligence only, still owing to the manifestation of the real nature of the soul as possessed of freedom from sins and so on, there is "no contradiction' ¹ Ś, R, Bh, Śk, B. ² Bh. B. 4 4.6, p. 243, ŚK. B. 4 4.6, p. 485, Parts 10 and 11.

866 VEDĀNTA-KAUSTUBHA [SŪ. 4. 4. 7. ADH. 3.] —so the reverend “Bādarāyaṇa” thinks. Why? “On account of the reference” to freedom from sins and so on as belonging to the freed soul. Vedānta-kaustubha Now, the reverend teacher of the Vedas states his own view in conformity with both the scriptural texts. “Even so,” i.e. even if the soul be established to be mere intelli- gence, yet “on account of the existence of the former”, i.e. owing to the manifestation of the individual soul as intelligence by nature and as endowed with the attributes of freedom from sins and the rest, there is “no contradiction” with regard to the nature of salvation, —so the reverend “Bādarāyaṇa” thinks. Why? “On account of reference,” i.e. because in the declaration of Prajāpati,¹ freedom from sins and the rest, belonging to Brahman, are referred to as belonging to the freed soul as well. It cannot be said that in the text: “A mass of intelligence only” (Bṛh 4.5.13), the word ‘only’ proves that the attributes of freedom from sins and so on do not belong to the soul, because they are clearly proved to be belonging to it by another text: “The self that is free from sins” (Chānd. 8.7.1, 3) and so on, and because the word ‘only’ simply distinguishes the self from non- sentient objects,—just as it cannot be said that in the text: “A mass of taste only” (Bṛh. 4.5.13), the word ‘only’ proves that colour, touch and so on do not belong to salt, because they are known from other means of knowledge,² and because the word ‘only’ simply distinguishes salt from other objects. The purport is that Auḍulomi’s view, designating the freed soul as devoid of consciousness, is not acceptable. Hereby other logicians and the rest too, holding the freed soul to be devoid of consciousness, are refuted. Hence it is established that having attained the form of highest light, the indivi- dual soul becomes manifest in its own natural form as endowed with the attributes of freedom from sins and so on, conformably with both the scriptural texts. Here ends the section entitled “Relating to Brahman” (3) ¹ Chānd. 8.7.1. ² Just as a lump of salt has not taste only, but has also colour and so on, so the soul is not intelligence only, but has other attributes also.