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

[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.

[SŪ. 4. 4. 22. 884 VEDĀNTA-KAUSTUBHA ADH. 6.] It is established that the lordship of the freed soul consists in a direct intuition of the Highest Brahman, the Highest Self, the soul of all. Here ends the section entitled “Exclusive of the activities in connection with the universe (6). I bow down to the author of the aphorisms and to him who explained them, through whose grace the Vedānta-kaustubha has been churned out of the ocean of Scripture for the well-being of knowers. Here ends the fourth quarter of the fourth chapter in the holy Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṁsā texts and composed by the reverend teacher Śrīnivāsa, dwelling under the lotus-feet of the venerable Nimbārka, the founder and teacher of the sect of the holy Sanatkumāra This fourth chapter entitled “The fruit” is completed. Résumé According to Nimbārka and others, the fourth quarter of the fourth chapter contains 22 sūtras The number of adhikaranas is 6 according to Nimbārka and Rāmānuja, 7 according to Śaṁkara and Bhāskara, 8 according to Śrīkaṇṭha and 10 according to Baladeva. THE END

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