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

[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.

[SŪ. 4. 4. 8. ADH. 4.] VEDĀNTA-KAUSTUBHA 867 COMPARISON Śaṁkara He takes Jaimini to be representing the phenomenal point of view, Auḍulomi the transcendental point of view, and Bādarāyaṇa as reconciling these two points of view.¹ ―――――― Adhikaraṇa 4: The section entitled “Will”. (Sūtras 8-9) SŪTRA 8 “THROUGH MERE WILL, THAT BEING DECLARED BY SCRIPTURE.” Vedānta-pārijāta-saurabha The freed soul attains its fathers and so on “through mere will”. Why? On account of the scriptural text designating that: “If he comes to desire the world of fathers, through mere wish, his fathers rise up” (Chānd. 8.2.1 ²). Vedānta-kaustubha It has been said that having attained the form of the highest light, the individual soul becomes manifest in its real nature as a mass of intelligence and possessed of the attributes, beginning with freedom from sins and ending with true desires.³ Hence the freed soul has the power of fulfilling all its desires. But if the freed soul be devoid of consciousness, it cannot have such a power. With this in mind, the author is now showing the freed soul’s power of will. Referring to the freed soul, it is declared in the Chāndogya: “He roams about there, laughing, playing, enjoying with women, or with carriages, or with relatives” (Chānd. 8.12.3). Here the doubt is, viz. whether the freed soul’s meeting its relatives and so on arises from its will accompanied by effort, or from mere will. If it be sug- gested: In ordinary experience it is found that kings and the rest ―――――――――――――――――――――――――――――――――――――――――――――――――― ¹ Ś.B. 4.4.7, p. 971. ² Ś, R, Bh, Śk, B. ³ Vide Chānd. 8.7.1, 3.

868 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 9. ADH. 4.] come to attain the implements of enjoyment through will accom- panied by effort,—hence from effort accompanied by will alone,— We reply : There is the attainment of relatives and so on, “through mere will”. Why ? “On account of that being declared by Scrip- ture”, i.e. because in the text : “If he comes to desire the world of fathers, through mere wish his fathers rise up” (Chānd. 8 2.1), it is declared that the rising up of the fathers and so on is brought about through will without any reference to any effort, and because it is not declared that will is accompanied by an effort. The kings and the rest do not possess the power of fulfilling their desires at will, and hence in their case it is reasonable to suppose that they attain what is desired through will accompanied by effort. COMPARISON Śaṁkara He adds a “tu” after “saṁkalpād eva”.¹ He takes this and all the following sūtras as referring to the lower knower alone. ——— SŪTRA 9 “FOR THIS VERY REASON, WITHOUT ANOTHER RULER.” Vedānta-pārijāta-saurabha The freed soul, which has the Highest Brahman as its essence, comes to have the attributes of true desires and so on manifest,—and for this very reason, it becomes “without another ruler”, in accordance with the scriptural text : “He becomes a self-ruler” (Chānd. 7.25.2 ²). Vedānta-kaustubha As the freed soul's power of fulfilling its desires at will becomes manifest, so it becomes “without another ruler”, i.e. without any ruler except the Highest Brahman, the Whole, of which it is a part. That is, of one, who has Brahman for his essence, who has become ¹ Ś.B. 4.4 8, p. 971. ² R.

[sū. 4. 4 10. ADH. 5.] VEDĀNTA-KAUSTUBHA 869 freed from the world, and who has come to have lordship manifest through the manifestation of the attribute of true desires owing to the grace of Brahman, there are no other creators and lords like matter, time, Yama, Indra, and so on, in accordance with the scriptural text: "He becomes a self-ruler" (Chānd 8.12.1). Hence it is estab- lished that the freed soul attains relatives and so on immediately at will. Here ends the section entitled "Wish" (4). COMPARISON All others add a "ca" after "ata eva". Adhikarana 5: The section entitled "Absence". (Sūtras 10-16) SŪTRA 10 "ABSENCE, BĀDARI, FOR (SCRIPTURE) DECLARES SO." Vedānta-pārijāta-saurabha "Bādari" thinks that the body and the rest of the freed soul are absent, since the scriptural text: "When he becomes bodiless, pleasure and pain do not touch him" (Chānd. 8.12 1 ¹), "declares" the same thing. Vedānta-kaustubha Thus, it has been established that the freed soul attains relatives and so on through mere will. Now, with a view to showing that it may connect itself with a body, sense-organs and so on according to its will, the author is stating the view of another. On the doubt, viz. whether the freed soul has a body and the rest, or not, or whether he has them or not at will,—the teacher "Bādari" thinks that they are absent, since the scriptural text: "Forsooth, when he possesses a body, he has no freedom from pleasure and pain; ¹ R, B.

870 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 11. ADH. 5.] but when he becomes bodiless, pleasure and pain do not touch him" (Chānd. 8.12.1) "declares so", i.e. establishes, positively and negatively, the absence of the body and the rest. COMPARISON Baladeva He reads "abhāve" instead of "abhāvam".¹ SECOND OPPONENT'S VIEW (Sūtra 11) SŪTRA 11 "PRESENCE, JAIMINI, ON ACCOUNT OF THE SCRIPTURAL STATE- MENT OF VARIETY." Vedānta-pārijāta-saurabha "Jaimini" thinks that its body and the rest are present. Why? "On account of the scriptural statement" of manifoldness: "He becomes one-fold, three-fold" (Chānd. 7.26.2 ²). Vedānta-kaustubha "Presence", i.e. the teacher "Jaimini" admits the existence of the freed soul's body and the rest Why? "On account of the scriptural statement of variety", i.e. because under the doctrine of the Plenty, in the passage: "He becomes one-fold, becomes three- fold, five-fold, seven-fold, and nine-fold truly; then, again, he is said to be eleven, hundred and ten, thousand and twenty" (Chānd. 7.26.2), its manifoldness is recorded. Such a manifoldness refer to the body of the free soul, since manifoldness is not possible on the part of the soul which is atomic and indivisible. The scriptural text about its having no body, on the other hand, refers only to the body which is brought about by works. ¹ G.B. 4.4.10, p. 101, Chāp. 4. ² Ś, R, Bh, Śk, B.

[SŪ. 4. 4. 12. ADH. 5.] VEDĀNTA-KAUSTUBHA 871 CORRECT CONCLUSION (Sūtra 12) SŪTRA 12 "THEREFROM, BĀDARĀYAṆA (HOLDS), OF BOTH KINDS, AS IN THE CASE OF THE TWELVE DAYS' SACRIFICE." Vedānta-pārijāta-saurabha The reverend "Bādarāyaṇa" thinks that through mere wish, the freed soul may or may not have a body, just as the twelve days' sacrifice is a 'satra' or an 'ahīna', in accordance with the texts : "Those desiring for wealth should resort to the twelve days' sacrifice"¹, "The priest is to offer the twelve days' sacrifice for one who desires for progeny"². So is the case here. Vedānta-kaustubha Now the author states his own conclusion "Therefrom," i.e through mere wish, the soul is "of both kinds", so the reverend "Bādarāyaṇa" thinks. That is, the freed soul may or may not have bodies and the rest according to its will. This being so, none of the texts is contradicted "As in the case of the twelve days' sacrifice," i.e. just as the twelve days' sacrifice is of two kinds owing to the difference of wish. In accordance with the injunction of 'resorting' : "Those who are desirous of prosperity should resort to the twelve days' sacrifice", it is a 'satra'; while in accordance with the injunction of offering : "A priest should offer the twelve days' sacrifice for one who desires progeny", it is an 'ahīna'. So is the case here. Or ³, the word "therefrom" is to be understood as "on account of two texts". There is a text designating the enjoyment of one who is bodiless, viz. "Having perceived these objects of desire by mind alone who enjoys in this world of Brahman" (Chānd. 8.12.5); and there is a text designating the enjoyment of one who has a body, viz. "He becomes one-fold" (Chānd. 7.26.2) and so on. ¹ R, Bh. ² Op. cit. ³ An alternative explanation of the term "atah".

[sū. 4. 4. 13. 872 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.] SŪTRA 13 “ IN THE ABSENCE OF A BODY, AS IN THE CASE OF THE INTER- MEDIATE STAGE (VIZ. DREAM), ON ACCOUNT OF POSSIBILITY ” Vedānta-pārijāta-saurabha As “in the absence of a body” created by itself, enjoyment is possible on the part of the freed soul by means of the body and the rest created by the Lord during dreams,—so there is no fixed rule that the body and the rest are to be created by the freed soul itself Vedānta-kaustubha As “in the absence of a body”, i.e. in the absence of a body created by itself, the enjoyment of sportive pleasures is possible on the part of the freed soul by means of the group of instruments created by the Lord, so there is no fixed rule that the freed soul creates its body and the rest through mere wish That is, the freed soul, having true desires, is able to create the world of fathers and the rest, as well as its own body and the like, yet it enjoys sportive pleasures by means of the instruments created by the Highest Person in sport. It has been demonstrated above ¹ that during the state of dream, the soul in bondage enjoys chariots and the rest created by the Lord alone. COMPARISON Śaṃkara He interprets the sūtra thus : “ In the absence of a body, (the freed soul’s objects of desire, such as, fathers and so on are mere perceptions and not actual objects), as during dreams, on account of possibility ”. ² Bhāskara According to him, the sūtra means that in the absence of a body, the freed soul enjoys pleasure and so on by the mind, as does the soul in bondage during its state of dream.

¹ Vide V.K. 3.2.1. ² Sk. B. 4.4.13.

[SŪ. 4. 4. 14. ADH. 5.] VEDĀNTA-KAUSTUBHA 873 SŪTRA 14 "IN (ITS) PRESENCE, AS DURING THE STATE OF WAKING." Vedānta-pārijāta-saurabha As in the presence of the body and the rest created by itself too, the enjoyment of sportive pleasures is possible on the part of the freed soul,—so it sometimes creates these through its own wish too, corresponding to the sport of the Lord. Vedānta-kaustubha The words 'on account of possibility' are to be supplied As in the presence of the body and the rest created by itself, the enjoyment of sportive pleasures on the part of the freed soul is possible, "as during the state of waking", so there is also no fixed rule that the freed soul itself never creates its own body and the rest. Just as a man in the waking state creates,—so far as it lies within his power,— sons, houses, chariots and the like,—included within the sphere of His creation,—with the help of man, wood, stone and the rest, and enjoys them,—so the freed soul too having, through the Lord's grace, the power of realizing its wishes, creates, in accordance with His sport,¹ fathers, relative and the like, as well as its body and the rest, through its own wish, corresponding to His wish, and enjoys His sportive pleasures,—this is the sense. COMPARISON Śaṃkara and Bhāskara They interpret the sūtra thus: When there is a body, the objects desired by the freed soul have real existence.² 1 Cf. the Sū. "Loka-vat tuhta-kaivalyam" All objects are created by the Lord in sport. So the objects created by a freed soul conform to such sportive creative designs of the Lord. 2 Ś.B. 4.4.14, p. 974; Bh. B 4.4.14, p 246

[SŪ. 4. 4. 15. 874 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.] SŪTRA 15 "THE ENTERING (INTO MANY BODIES IS) AS IN THE CASE OF A LAMP, FOR (SCRIPTURE) SHOWS THUS." Vedānta-pārijāta-saurabha The soul’s "entering" into many bodies takes place through its attribute of knowledge, as of the lamp through its ray,—"for" the scriptural text: "It is capable of infinity" (Śvet. 5.9 ¹) "shows thus". Vedānta-kaustubha Apprehending the objection, viz. The manifoldness, mentioned in the text: "He becomes three-fold" (Chānd. 7.26.2) and so on, is not possible on the part of the freed soul even though it may have a body, since it is never possible for one and the same soul, which is atomic by nature, to pervade many bodies,—the author replies: "The entering" of the freed soul, atomic in size and abiding within one body, into many bodies,—i.e. its complete entering into those bodies as their soul with the thought: 'This is my body and that as well'—is possible through its attribute of knowledge. "As in the case of a lamp." That is, just as a lamp, though placed in one place, pervades many places through its attribute, viz. rays, so is the case here. "For thus" Scripture shows, viz. "The individual soul is to be known as a hundredth part of the point of a hair, divided a hundred times, yet it is capable of infinity" (Śvet. 5.9). Śaṁkara and Bhāskara They interpret the sūtra a little differently, viz. Just as one lamp multiplies itself into many lamps—all lighted from the original lamp, —so the freed soul multiplies itself into many bodies, since it has the power of realizing its wishes.² ¹ R. ² Ś.B. 4.4.15, p. 975; Bh. B 4.4.15, p. 247.