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

[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.

[sū. 4. 4. 16. ADH. 5.] VEDĀNTA-KAUSTUBHA 875 SŪTRA 16 "(THE TEXT) REFERS EITHER TO MERGING INTO ONE'S OWN SELF OR TO ATTAINING, FOR (THIS IS) MANIFESTED." Vedānta-pārijāta-saurabha The text : "Embraced by the intelligent self, he does not know anything that is outside, nor anything inside" (Bṛh. 4.3.21 ¹), how- ever, does not refer to the freed soul, but "refers either" to deep sleep or to death. In the texts. "Verily, now he does not know him- self as : 'I am he', nor indeed the things here" (Chānd. 8.11.1 ²), "Having arisen from these elements, he perishes into them alone" (Bṛh. 4.5.13 ³), "Verily, with this celestial eye, the mind, he sees these desires" (Chānd. 8.12.5), the soul's absence of knowledge during these two states (viz. deep sleep and death), as well as its omniscience during the state of release, are "manifested" or clearly declared by Scripture. Vedānta-kaustubha To the objection, viz. It cannot be said that the individual soul can abide in many bodies even by means of its attribute of knowledge, since in the text : "Embraced by the intelligent self, he knows nothing that is outside nor anything inside" (Bṛh. 4.3.21), one who has attained the Highest Self is declared to be devoid of any knowledge of particular objects,—the author replies : This text "refers either to merging in one's own self or to attain- ing", i.e. either to deep sleep or to death. "For (this) is manifested", i.e. because the soul's absence of all knowledge of particular objects during deep sleep and death, as well as its omniscience during the state of release, are "manifested" or clearly declared by Scripture itself. The text : "Verily, now he does not know himself as : 'I am he', nor indeed the things here. He has gone to utter annihilation. I do not see any good in it" (Chānd. 8.11.1), declares that the soul has no knowledge of particular objects during deep sleep. And the text : "Having arisen from these elements, he perishes into them alone" (Bṛh. 4.5.13), declares that it has no knowledge of particular objects when dead. The word 'perishes' means that its knowledge ceases to be ¹ R, Śk, B. ² R, Śk, B. ³ Ś, Bh, Śk 26

876 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 17. ADH. 6.] manifest. Finally, the following texts declare that the soul is omni- scient during its state of release: “Verily, with this celestial eye, the mind, he sees desires, and enjoys in this world of Brahman” (Chānd. 8.12.5), “Verily, the seer sees everything, attains everything every- where” (Chānd. 7.26.2). Hence it is perfectly reasonable to hold that the freed soul possesses the instruments, such as the body and the rest, created by the Lord; may have, according to will, a body or not or many bodies; and is omniscient. Here ends the section entitled “Absence” (5). COMPARISON Śaṁkara He interprets the word “sampatti” as ‘final release’. His view is that the lower knowers who meditate on the qualified Brahman do not attain kaivalya or absolute isolation as the soul gets during deep sleep and release, but only a particular condition when the knowledge of difference still persists.¹ Adhikaraṇa 6: The section entitled “Exclusive of the activities in connection with the Uni- verse”. (Sūtras 17—22). SŪTRA 17 “EXCLUSIVE OF THE ACTIVITIES IN CONNECTION WITH THE UNI- VERSE, ON ACCOUNT OF THE SUBJECT-MATTER, AND ON ACCOUNT OF NON-PROXIMITY.” Vedānta-pārijāta-saurabha The lordship of the freed soul consists in something other than the activities in connection with the creation and the rest of the ¹ Ś.B. 4.4.16, p. 976. 26B

[SŪ. 4. 4. 17. ADH. 6.] VEDĀNTA-KAUSTUBHA 877 universe Why? Because in the text: "From whom, verily, these beings arise" (Tait 3.1 1), the Highest Brahman is referred to as the subject-matter, and because the individual soul has no place therein. Vedānta-kaustubha Now the question is being considered, viz. of what nature is the lordship of the freed soul, which has thus come to attain the highest identity The doubt is, viz Whether the lordship of the freed soul consists in the activities in connection with universe or is exclusive of it. The prima facie view is that like the Highest Person, the lordship of the freed soul too consists in the activities in connection with the creation, maintenance and so on of the entire universe With regard to this, we reply: "Exclusive of the activities in connection with the universe". That is, the lordship of the freed soul does not consist in the activities in connection with the controlling of the universe, such as its creation and so on. But the activities in connection with the creation of the universe belong to the Highest Brahman alone. Why? "On account of subject-matter," i.e. because in the texts designating creation snd so on, viz. "From whom, verily, those beings arise" (Tait 3.1) and so on, He alone is the subject- matter; "also on account of non-proximity", i.e. because in the texts designating creation and so on, the freed soul is never mentioned as the creator and the rest of the universe. COMPARISON Śaṁkara As pointed out above, he refers all these sūtras to the lower knowers only. Bhāskara He too refers this and the following sūtras to those who attain the effected Brahman only. 1 R, Śk, B.

878 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 4. 4. 18. ADH. 6.] SŪTRA 18 “IF IT BE OBJECTED THAT ON ACCOUNT OF DIRECT TEACHING, NO, (WE REPLY:) NO, ON ACCOUNT OF THAT WHICH ABIDES WITHIN THE SPHERE OF THOSE ENTRUSTED WITH SPECIAL OFFICES BEING MENTIONED.” Vedānta-pārijāta-saurabha If it be objected: Since by the scriptural text: “He becomes a self-ruler. He comes to have freedom of movement in all the worlds” (Chānd. 7.25.2 ¹) the freed soul is proved to have the activities in connection with the universe, the stated view: “Exclusive of the activities in connection with the universe” (Br. Sū. 4.4.17) is not tenable,— We reply: “no”, since that text simply declares that the objects of enjoyments inhering in the worlds of Hiraṇyagarbha and the rest are the objects of the freed soul’s enjoyment. Vedānta-kaustubha If it be objected: The view, stated above, that the lordship of the freed soul is exclusive of the activities in connection with the universe, is not tenable. Why? “On account of the direct teaching”: “He becomes a self-ruler. He comes to have freedom of movement in all the worlds” (Chānd. 7.25.2). The word ‘direct’ means ‘Scriptural’. By Scripture, i.e. by the Chāndogya and the rest, the lordship of the freed soul is taught as consisting in the activities in connection with the universe,—on account of that,— We reply: “no”. Why? “On account of that which abides within the spheres of those who are entrusted with special offices being mentioned,” i.e. because “that which abides within the spheres of those who are entrusted with special offices”, or the objects of enjoyment inhering in the worlds of Hiraṇyagarbha and so on too “are mentioned”, i.e. established, by the Chāndogya-text, to be the objects of the freed soul’s enjoyment. 1 R.

[SŪ. 4. 4. 19. VEDĀNTA-KAUSTUBHA 879 ADH. 6.] COMPARISON. Śaṁkara and Bhāskara Interpretation different, viz. The soul who has attained the effected Brahman has not unlimited lordship, since it depends on the Lord abiding in the disc of the sun and the rest.¹ SŪTRA 19 "AND THAT WHICH IS NOT SUBJECT TO CHANGE, FOR THUS (SCRIP- TURE) DECLARES (ITS) EXISTENCE." Vedānta-pārijāta-saurabha The freed soul intuits Brahman alone, free from the changes of birth and the rest, an ocean of natural, inconceivable and infinite attributes, and possessed of super-human power, "for" Scripture declares the soul's "existence" during salvation ² to be "thus": "For when, verily, he finds fearlessness as a foundation in that which is invisible, incorporal, undefined, unsupported, then he has gone to fearlessness" (Tait. 2.7 ³), "Verily, he is the essence, for on attaining this essence one becomes blissful" (Tait. 2.7). Vedānta-kaustubha It has been said the lordship of the freed soul is exclusive of the activities in connection with the universe. On the enquiry: In what, then, does it consist?—the author now shows that the lordship of the freed soul consists in a direct intuition of the Highest Brahman, possessed of super-human power, and thereby rejects the view—sug- gested by the statement made above that the objects of enjoyment, inhering in the spheres of those who are entrusted with special offices, are the freed soul's objects of enjoyment,—viz. that the freed soul is just like the soul in bondage. ¹ Ś.B. 4.4.18, pp. 977-978; Bh. B. 4.4.8, p. 248. ² C.S.S. reads "mukta-sthiti", (p. 91), also Brindāban ed. (p 1354). ³ R.

880 VEDĀNTA-KAUSTUBHA [SŪ. 4. 4. 19. ADH. 6.] The freed soul intuits the Highest Brahman alone, “not subject to change”, i e untouched by any change like birth and so on, free by nature from all faults, the one ocean of all auspicious qualities, and possessed of super-human powers. The word “and” implies emphasis. Scripture declares “the existence” of the freed soul to be “thus”: “For when, verily, he finds fearlessness as a foundation in that which is invisible, incorporal, undefined, unsupported, then he has gone to fearlessness” (Tait 2 7), “Verily, he is the essence, for on attaining this essence, one becomes blissful” (Tait 2.7), ‘ “Whereby the unheard becomes heard, the unthought thought, the unknown known” ’ (Chānd. 6 1.3). The sense is this Even when the soul in bondage happens to go to the world of Hiraṇyagarbha, it does not find freedom from fear, in accordance with the declaration by the Lord: ‘ “The worlds up to the world of Brahmā do return, O Arjuna!’ ” (Gītā 8.16). But the freed soul, on attaining the Lord, possessed of supreme power, enjoys the pleasures belonging to the worlds of Hiraṇya- garbha and others too, which are included within Him as His particular power. This is declared by the scriptural text: “He comes to have freedom of movement in all the worlds” (Chānd. 7.25.2). All the worlds, which are powers of the Highest Brahman, abide in Him. This is declared by the scriptural text: “That alone is the bright, that is Brahman, that alone is said to be immortal. In him all worlds rest. Nothing surpasses him” (Kaṭha 5.8; 6.1). It cannot be said that the individual soul being other than the Highest must be subject to some fear, in accordance with the declaration “Fear arises from a second” (Bṛh. 1.4.2),—because the freed soul is not a second something, distinct from the Lord, as a deer is from a tiger; and because it has been established many times before ¹ that the individual soul, because of having Brahman as its essence, is non-different from Him. COMPARISON Śaṁkara and Bhāskara “(The Highest Brahman) does not abide in effects (like the sun and the rest), for (Scripture) declares (His) existence (to be) thus.” That is, it has been said in the previous sūtra that those who attain the effected Brahman are subject to the Lord abiding within the sun ¹ Vide, e g., V P.S. 1.1.1, 1.1.7, 1.2.21, 1.4.9, 1.4.20, etc. etc.

[SŪ. 4. 4. 20. ADH. 6.] VEDĀNTA-KAUSTUBHA 881 and the rest. But here it is shown that the Highest Brahman, who is non-qualified, does not abide in sun and the rest, but only the qualified Brahman does.¹ SŪTRA 20 “AND THUS PERCEPTION AND INFERENCE SHOW.” Vedānta-pārijāta-saurabha Brahman alone is capable of the activities in connection with the creation and the rest of the entire universe The following scriptural Smṛti passages “show” the lordship of the freed soul to be exclusive of the activities in connection with the universe: “He is the cause, the lord of the lord of causes ²” (Śvet. 6 9 ³), “The controller of all, the ruler of all” (Bṛh. 4 4 22 ⁴), ‘“With me as the ruler, prakṛti brings forth the movable and the immovable”’ (Gītā 9.10 ⁵). Vedānta-kaustubha “Perception” means Scripture, “inference” Smṛti. These two, Scripture and Smṛti, “show” that Brahman alone, not subject to any change, is capable of the activities in connection with the universe. The scriptural texts are to the effect: “The lord of matter and souls, the controller of attributes” (Śvet. 6.16), “Supreme is His power, declared to be manifold” (Śvet. 6.8), ‘“The existent alone, my dear, was this in the beginning, one only, without a second”’ (Chānd. 6.2.1), “He is the Lord of all, he is the ruler of beings, he is the protector of beings, he is the bridge for keeping these worlds apart” (Bṛh. 4.4.22), ‘“Verily, at the command of the Imperishable, (Gārgī), the sun and the moon stand held apart”’ (Bṛh. 3.8.9), “Through fear the wind ¹ Ś.B. 4.4.19, p. 978; Bh. B. 4.4.19, p. 248. The difference between Śaṃ- kara and Bhāskara with regard to these two aspects of the Lord—non-qualified and qualified—is that while Śaṃkara takes the former alone to be true, the latter false, Bhāskara takes the former to be real and eternal, the latter, real and non-eternal. ² Correct reading. “Karnādhipādhipa”—the lord of the lord of sense-organs (or the individual soul). Vide Śvet. 6.9, p. 70 ³ Not quoted by others. ⁴ Op. cit. ⁵ R.

[SŪ. 4. 4. 21. 882 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6.] blows, through fear the sun arises, through fear fire, the moon and death as the fifth speed on” (Tait. 2.8), “He is the cause, the Lord of the lord of causes” (Śvet 6 9), “In whom all the worlds rest None, surpasses him” (Kaṭha 5 8; 6 1), “Kṛṣṇa, the one, the controller, moving everywhere, is to be worshipped:” (G P.T.1) The Smṛti passages are to the effect ‘“With me as the ruler, prakṛti brings forth the movable and the immovable”’ (Gītā 9.10), ‘“Pervading the entire universe with a part of mine, I abide”’ (Gītā 10.42), ‘“I am the source of all, everything originates from me”’ (Gītā 10 8), ‘“On me all this is strung, like gems on a piece of thread”’ (Gītā 7 7), ‘“There is nothing else higher than me, O Dhanañjaya”’ (Gītā 7.17) The freed soul, however, though similar to the Highest Brahman, yet cannot possibly be the lord of all the sentient and the non-sentient, their controller, their supporter, all-pervasive and so on; and hence its lordship is exclusive of the activities in connection with the universe. SŪTRA 21 “AND ON ACCOUNT OF THE INDICATION OF EQUALITY IN POINT OF ENJOYMENT ONLY.” Vedānta-pārijāta-saurabha “And on account of the indication of equality in point of enjoy- ment only,” viz. ‘“He enjoys all pleasures together with Brahman, the all-knowing” (Tait. 2 12), the lordship of the freed soul is exclusive of the activities with regard to the universe. Vedānta-kaustubha “And on account of the indication” to the effect that the freed soul has similarity with the Lord in point of enjoyment only, viz.: “He enjoys all desires together with Brahman, the all-knowing” (Tait. 2.1), it is known that the lordship of the freed soul is exclusive of the activities in connection with the universe. 1 P. 195. 2 R, Bh, Śk, B.

[SŪ. 4. 4. 22. ADH. 6.] VEDĀNTA-KAUSTUBHA 883 SŪTRA 22 "NON-RETURN, ON ACCOUNT OF TEXT" Vedānta-pārijāta-saurabha There is no return for the soul which has attained the form of the highest light and has become free from transmigratory existence. Why? "On account of the texts": "Those who proceed by this do not return to this human whirlpool, return not" (Chānd. 4.15.6 ¹), ' "But on attaining me, O son of Kuntī, there is no re-birth" ' (Gītā 8 16 ²). Here ends the fourth quarter of the fourth chapter in the Vedānta- pārijāta-saurabha, an interpretation of the Śārīraka- mīmāṁsā texts by the reverend Nimbārka. Vedānta-kaustubha By demonstrating that the freed soul has similarity with the Lord in point of enjoyment alone, it has been shown there is no simi- larity of nature between the two. It is to be known that the freed soul, different from Brahman, has no return, "on account of texts", i e. in accordance with following scriptural and Smṛti texts: "Those who proceed by this, do not return to this human whirlpool, return not" (Chānd 4 15.6), "They attain the world of Brahman, and do not return" (Chānd. 4.15.1), "This is immortal, fearless, this is the highest abode From this, one does not return" (Praśna 1.10), ' "On attaining me, the great-souled ones who have attained supreme perfection, are not subject to re-birth, the abode of miseries and non-eternal" ' (Gītā 8.15), ' "But on attaining me, O son of Kuntī, there is no re- birth" ' (Gītā 8 16), ' "Resorting to this knowledge, they have come to attain similarity with me They are not born at the time of creation, nor suffer at the time of dissolution" ' (Gītā 14.2) and so on. The repetition of the aphorism indicates the completion of the treatise. ¹ Ś, Bh, B. ² R, B.