VEDANTA-PARIJATA-SAURABHA NIMBARKA VEDANTA-KAUSTUBHA SRINIVASA (COMMENTARIES ON THE BRAHMA-SOTRAS) ROMA BOSE, M.A, D.Phil (Oxon ) Votume I PRINTED AT THE BAPTIST MISSION PRESS FUBLISHED BY THE ROYAL ASIATIO SOCIETY OF BENGAL CALCUTTA 1940 PREF AOK Numbérka's commentary on the Brahma-Stitras known as the Vedanta Paryéta Saurabha, and that of bs 1661906 disciple Srimvisa styled the Vedinta Kaustubha are the chief works of the school of philosophy associated with the name of Nmmb&rka ‘The latter 18 not, however, 8 mere commentary on the former, 88 18 80716 times wrongly supposed, but 9 full exposition of the views expressed in the Vedanta Parte Saurabha which 1s very terse and concise and 18 not always clear Both the treatises are therefore essential for the proper understanding of the doctrine of Nambaérka Hitherto no translation of either of these works was available 10 the English language, and the task was undertaken by Dr Rome Bose (Chaudhuri) at the suggestion of Prof 7 W Thomas, Boden Professor of Sanskrit 1) the Univermty of Oxford, under whose super- vision 1t was carried out durimg 1934-1936, as part of the theazs for the Degree of D Phil of that University Thus authortetzve Hnglsh Edition of the Vedinta-Pirijata- Saurabha has been prepared after carefully comparing the manuscripts Nos E164, 2480, 2481 and 3278 of the India Office Labrary and the- printed Sanskrit texia of the क्ष, Brmdiban and Chowkhimbé Series The translation of the Ved&nta Kaustubha was based on the Sanskrit texts of the Ka and Brmd&ban editions Dyfferonces of readings of the various manuscripts and printed texta of both the treatises have been noted 17 the footnotes Asis well known the doctrine of Advarta, as developed by Samkara, was the earliest of the Vedintic systems, and 17 the great efflorescance of philosophic thought m India durmg the 9th-16th centuries, various 80110018 of thought arose, mostly aa protests against the extreme views held by the Advaita 80001 There 18 no doubt that by reason. of 18 great metaphysical appeal and the mgid application of logical canons, Samkara’s Advaita vide exercised the most profound mfluence on Indian thought and marked him out as the greatest philosophical genius born in this country His inmstence, however, on the sole reality of “Abheda’ or non dzfference and the unreality of Bheda or difference evoked strong reactions, the foremost of which was the Viistidvaita-vida of Rim&nuja, whose mportance was only second to that of Samkara According to him the reality 1s not an abstiact Vi PREFAOEH concept mn the Samkarite sense 171 which the non difference completely loses 1ts identaty, but 1s ® synthetic unity of both—the relation between the two being that of the substance attmbute Thai 18, the atimbute 18 difterent from the substance in the sense that 1t mheres in 1t though the latter cannot be equated with any particular atimbute and 18 not ® mere assemblage of them all, but 1s something over and above In other words, the substance and the attribute, or the unity and plurality are both real and form an organic whole, and the relation between them 18 the relation of non difference, and not of absolute identity R&émAnvja's docirme 18 hence known aa Vidigtidvaita vada or qualrfied moniam as agamst the absolutism of Samkara , who followed R&mfnuja, agreed that the relation between the Brahman and the Universe was that of non-difference, but while the latter identufled Brahman with Vignu, according to Srikantha 7 waa Siva His theory 18 therefore called Vitigha Sivadvaita vida The school of Bhiskara holds that both the unity and plurality are real The relation between the two 18 one of difference-non-drfference during the effected state of Brahman,1e durmg the cosmic existence and creation, but one of complete identaty durmg the causal state of Brahman,1e during salvation and dissolution In other words, the individual Soul or Jiva, during the state of Samsira, 18 different from Brahman due to the presence of the Upidhis (Imutmg adjuncts) such as the body, the sense organs, eto , but when these are not present and 1t 18 Mikts, the Jiva becomes absolutely identical with Brahman of which 1t 1s only the effect Simularly, the world 1s both different and non-different from Brahman during creation, but identical with Him in Pralaya (dissolution) Hence Bhiskara’s view 18 known as ‘Aupaidhika Bhedibheda १६08, 16 the Bhed&ibheda relation between Brahman and the Untverse 18 only Aupddivka or due to the lmiting adjuncts only and therefore lasta as long as these adjuncts last But when the Samaiira is over and the Up&dhis are no more, there 18 no longer any Bheddbheda between Brahman and the Universe, the former alone becomes the reality and no separate soul or matter oan then exist Baladeva's school also adxhutted the reality of both the unity and plurality 10 ॐ sense, both the Jiva and the Jagat are different from Brahman bot m another they are non-different as effecta of Brahman This relation of ग sad mtb ered en and cannot be comprehended b and must be accepted on the authority of the Sorzptures ( taon) His dootrme goes, therefore, PREFACE Vill under the name of “Acmtya Bhed&ébheds-vada’, 16 the Bheddbheda relatjon of Brahman and the Universe 18 Acsnéya or incomprehensible by reason. The doctrine of Nimb&rka, which developed in the atmosphere of general reaction against Samkara’s Advaitism, shared the views of the above schools m their insistence on the reality of the Many According to Nimbarksa, Brahman and Jiva-Jagat are equally real as was also held by R&émf&nuya, but the difference between them 1s not superseded by non difference as the Jatter supposed In fact, the difference between the two 1s just as signifloant as ther non difference While 1t 18 true, a8 R&ém&nuja thought, that the Jiva-Jagat or the entare universe 11110688 in the unity of Brahman as an organio whole and as such can lay no claim to separate existence, ‘yet as the effect 1s different from the cause, 170 the same sense 18 the Many different from the One, and their difference 18 as fundamental ag thew non difference Numb&rka’s system has therefore been called the Suidhkdurka-Bhedd- bheda-vdda in which the relation between Brahman and the Jiva-Jagat 18 regarded as one of eternal difference-non difference during Sams&ra or the cosmic existence as well as Pralaya or dissolution, and not only during the former state as Bhdiskara thought Aocording to his view even the freed Soul (Mfikta-Jivitman) 18 both different and non different from Brahman and even in Pralaya does the Jagat mhere mn Brahman 88 & distinct entity In her Enghsh rendering of the Vedinta Pairy&ta-Saurabha and Vedanta Kaustubha, Dr Bose has not only given Nimbé&rka’s reading and interpretation of each Siitra, but has compared them with those of Samkara, RamAnuja, Srikanths, Bhiakara and Baladeva belonging to the antagomistzo and alled schools of the Vedanta Philosophy Dufferences from the religious and ethical grounds have not exther been ignored The present work therefore 18 not to be considered as a mere translation, but 1t gives also reviews of the main tensta of the post-Samkara theustac schools which arose m oppoattion to Advaita Vedintasm, though the full philosophical expoaraon of Nimbarka’s doctrme and the comparative study of the development of Indian thought durmg this period has been discussed by her in 8 separate wotk which will form the third and concluding volume of this series The work oconmsts of four chapters In Chapter I (Samanvayidhydya), 1t 18 sought to establish that Brahman 1s the sole subject of all Soriptures ‘The nature of Brahman, His attributes and vii PREYAOS the souroes of our knowledge of Him are discussed m this chapter In Chapter Ii (Avwodhddhydya), Nimbérka first refutes the rival views of Sémkhya Yogs, NySya एषा, Buddhem, Jemem, Sarvaiem and स्तथा, and considers the problema of Jiva and Jagat, पिः natures and atimibutes and the manner m which they are related to Brahman ‘Thess two chapters are purely metaphysical and supply the philosophical foundations of the doctrme of Nimbarka The remamming ones are obiefly of devotional and ethical interests In Chapter III (Sddhkanddhydyc), for example, the means of attammg Mokea (salvation), the nature and importance of meditations a8 71610760 in the Upanishads are discussed In Chapter IV (Phaladhspiya), Nimba&rka grves his views on Mokga, the fruxt and the conditions of the Miikta (released) JivGéiman or soul, eto Accordmg to hom Mokga or salvation implies two conditions, namely, the atta ment of qualities and nature sunilar to Brahman (Brahma Svariipa lfbha), and the full development of one’s own individuality (Atma Svariipa-labhe) This full development means the complete mantfeata- tion. of one’s real nature 88 consmousness (Jfiina Svariipa) and bliss (Ananda), untamted and unimpeded by matter whioh screens 1t durmg Samaira, and decerves 1४ mto belevmg that rt 1s self-suffinent and mdependent of Brahman When, however, Mokga 1s attamed, 1b 18 realized that 1t 18 dependent on Brahman ag His organic part and in thet sense non-different from Him It mmplhes the destruction of narrow egoity, but not the anniulation of individuality as 1s the goal of the Advazta school Nimbarka’s ideas on Mokes or salvation therefore are the logical outcome of his theistic mind which seeks to find & place for the devotional soul without completely merging 16 in Brahman The first two chapters contammg the metaphysical portion of the work 1s now issued as Volume I conmstang of 474 pages Volume II will compre the remaming two chapters and indexes for both the volumes The latter 18 expected also to be published during this year 8 8 GUHA, 20h February, 1940 General Secretary, Royal Anate Socely of Bengal FIRST CHAPTER (Adhyays) FIRST QUARTER (P&da) Adhikarana | The section entitled ‘Enquiry’ (३१४२७ 1) SUTRA 1 “THAN, THEREFORE, AN HNQUIRY INTO BRAHMAN ” THH EXPLANATION OF THA BRAHMA SUTRAS HNTITLAD VEDANTA PARIJATA SAURABHA, COMPOSED BY THH RHVEREND NIMBIBEA An enquiry 1s to be instituted, at all times, mto the Highest Person,—Ramii’s Husband, denoted by the term “ Brahman”, the greatest of all because of His infinite, mooncervable and mnate nature, qualities, powers and so on,—by one who has studied the Veda with its sx parta!, who has been assailed with doubt, anaing from texts which teach? that the fruits of works are both transitory and eternal ®, who has, for that very reason, enquired into the science which 1s concerned with the consideration of rebgious duties, * and has, thereby, gained the knowledge determined therem 5 regarding works, ther kinds and ther fruta, m whom, 98 & conse quence, there arisen a disregard (for worldly objects), that us the result of a discrimmation between the finrtude and eternity of the + The srx perta are*—~-(a) Sifted or the science of proper articulation and pronuncetion comprimng the knowledge of letters, accents quantity, the use of the organs of pronunciation, and phonetics generally, but especially the laws of euphony peculiar to the Veda, (8) Chandahs or treatises on metre (c) Vydbaraga or treatises on grammar, (2) Nerukia or treatuses on the explanation of difficult words, (6) Jyotga or treatuses on astronomy, and {f) Kalpa or treatises on ceremonials The first and second of these Veddagas are said to be intended to secure the correct recitainon of the Veda the third and fourth the understandmg of 19 the fifth and वि 178 proper employment atsactiiice MW,p 1016 8 Prakrgena baron 1h prabaranam, tad-vad vdbyam ४ 1.8 Whose mind 28 assailed with doubt owmg to the contradictory teachings regardmg the frurta of works, some texte declaring that the frurts of works are tranmtory, while others declaring that they are eternal Of VE,111 Te the Pairva-mindned 6 7 © the Pirva-mindned [88 1 1 1 VEDANTA KAUSTUBHA apy 1] of the knowledge of works and Brahman respectively, the being surpassable, the latter non surpassable?, who wishes for the grace of the Lord, who 16 covetous of having & vision of Him, to whom the spiritual preceptor 18 the only God, who has whole hearted devotion for the holy spiritual teacher, and who 18 dearous of final release—this 18 the sense of the mtroductory text i The commentary entitled ‘Vedanta kaustubha’, composed by the reverend teacher Srinivasa Panegyric 1 JI worshrp the holy Swan?, Sanaka and others ४, the Divine Sage + and Nimbabbiskara5 May a devotzon for Lord Krgna arise in us through their grace 2 Ibow down to the feet of Lord Krsna, m reference to whom 8105 the mass of scmptural texts does not come into mutual conflict, whom those who are engaged in meditation and Yoga obtam, and who 1s to be worshipped constantly by Varuna and Indra with mind and speech Fimding that the people on earth were being deluded by various sorts of false arguments, Lord Vasudeva, the Highest Person, the Lord of all, and the one identical material and efficient cause of the enture universe, assumed the form of the son of Parigara ° and com posed the Ved&nta treatise, called the ‘S&riraka-mim&msi’’, with 9. 1 Te in whose mind has arwen a dusguet for all worldly pursuits and objects, anos he hes apprebended the great distmotion between the fruits of works, vin ordinary worldly objecta and heaven, and the fruxt of the knowledge Brahman, vit salvation Hven heaven bas an end, but Tidt ao salvation, and even heaven 18 not the highest end, but salvation ww 35७ VE 111 2 The Swan Incarnation of Brahmd uw supposed to be the Founder of the sect of Nunbdrka 3 The Four Kumdras Sanaka and others the second spiritual teachera of the seat 4 Ie Né@rada supposed to be the third spiritual teacher of the sect and the immediate guru of Nenbdrka ® 18 Neunbdrka © Pardéara is supposed to be the father of 7552, the reputed author of the Bradma sitiras 7 There 15 difference of opimion as to why the Veddnia-siiras or the Brahma-stiraa are called the ‘ Stirfraka-memdmnsd' According to the Ratna [80 1 1 1 apo 1] VEDANTA KAUSTUBHA 3 view to augmenting in the people knowledge and devotion १५८५५१११. ing Himeelf and estabhshmg the Highest Brahman mn muni} beyond doubt ‘Then, the supremely meroiful reveronl Nimibvirka the founder of the sect of the reverend Sanatkumiia, campeud a commentary, very difficult to understand, celled the ‘Vecdant: pir jéta saurabha’ (Bragrance of the Heavenly Flower of the \edlant 1) as an, explanation of the texts of the Sariraka-minimst ‘Then, again, through lus command, and with a view to benefitiue the wise, the ‘Vedinta-kaustubha’ (Gem of the Vedinta), which is unay, concise and explams the sense of the ‘Vedinta parijAta-naurahin , ४ being composed by me, his discrple, following the path recommuntded by him and wishmg to obtam his favour If 2४ be argued our purpose being served through an enquiry into rehgious duties aumply, what 1s the wee of an enqury inte Brah man *—we reply since religious duties yield non permanont fruity an enquiry into Him 1s to be undertaken for the sake of obtaminy unsurpassed and infinite bliss Here the word “then” implies ‘succession’, and not any other sense, there bemg no previous distnot mention It cannot hw nal that in, confornuty with the statement, viz ‘ The word “om ” aml the word “stha’’ formerly issued forth from the throat of Brahman, and hence both are auspicious’, (the word “atha”’) hore indicates ate piclousness,—because this treatise bamg auspicious by itaclf in, वतात्‌ as well as m meaning, does not await any other auspiiousnen, because good luck 1s obtamed through the mere hearing of it , antl because m the very same way, the other meanmgs of the term “then”, vis special prerogative and the rest? are not appropriate here Moreover, a word, pronounced with one particular enue i view, should not be employed m any other sense Hers the mtendad sense 18 “succession,’, stance the word “ therefore’ refers to something prabha commentary on 8B they are so called because tron Brakenan hood of the embodied soul (* SUrfrabo seas 1 Accordmg to Baladeva however Brahman ws ° बद्वह oor omboduil universe is the body of the Lond १ S@rivaha-mimdmaa , beos deal with Brahman the éérira (the embodied) GB, 1 1 12 _ 1 Yor the different meanmgs of the term ‘aiha vide AK,p 31, line 8 60 1 1 l 4. VEDANTA-KAUSTUBHA ADH 1] previous Hence, the word “then” has the sense of ‘succession only, the word “ therefore” mples the reason The reality which 18 obtamable by one who 18 devoted to the sound Brahman,—m accordance with the followmg and other scriptural and Smyti texta, viz ‘He who does not know the Veda does not know Him, the Great’, ‘There are two Brahmans to be known, the sound Brahman and what 1s Higher Those who know the sound Brahman go to the Higher Brahman’ (Mautri 6 22),— and which 18 possessed of the characteristics to be mentioned here after, 18 the object denoted by the term ‘Brahman’ The word “enquiry” denotes a desire for the knowledge of the demred Brahman Although the supplial of the verb (m the mdicative mood, viz ‘ares `) 18 appropriate here thus ‘‘Then”,1e afterwards, “ there 1008", 16 for this reason, an “ enquiry into Brabman”’ arsses, 17 being possible for people with mmght to have a spontaneous desre for enquiring imto a particular object (viz Brahman) (without being definitely told or enjomed by Scripture to do so), yet m concordance with the text ‘O, the self verily 1s to be seen, to be heard, to be thought, to be meditated on, 1t 18 to be enquired 1100 ` (अ 2465, 4 6 6), we must understand here a grammatical concordance with a word mplying injunction, viz ‘should are’! In accordance with the scriptural text ‘Desirmg for release, one should see the self in the self alone’ (Brh 4428), the words ‘one who demres for release’ m the mstrumental case, are mplied here—such 18 the construction of the words (m the siitra) > Here the term ^" then”, implymg “succesmion’, means After the knowledge regarding the nature of religious duties, the means thereto, the mode of performmg them and ther frorta—which form the subject of the enqury mto religous duties > Thus, having studied the Veda with = 108 parts,*—bemg first properly 1 That i; we can of course make the ठ complete thus Then, there fore, en enquiry into Brahman (ensen)’, but 29 28 better to complete 10 thus ‘Then therefure an enquiry into Brahman (should anse)' and make the siira an myunction and not a plain statement 9 Thus, the ontire siira really means: ‘(Mumukgunpd) athdio Brahma jyhded (ताण) + or ‘(By one who demres salvation) then, therefore an enquiry into Breiman (should be made) 2 le tho Pirva mimdmed 4 Sco footnote (2), p 1 {fst 1 1 1 ADH 1] VEDANTA KAUSTUBHA 5 inttasted, as enjomed by the text ‘One’s own scripture should bo studied’1, having found, in 8 general way, the texta which are mutual ly contradictory, some depicting the non permanence and others the permanence of the frurts of works thus ‘Undeosayiny, (तन्म, 18 the good १७७१ of one who performs the Catur mAsya* 89९ १११५८५' (27 88 8119}, ‘We have drunk the soma juice, we have 0000110 ummortal’ (Rg V 8 4884), ‘Where there would be no heat, no cold, no weakness, no opponents’ and so on 6, and, ‘Just as here the world, obtamed through merit pemah’ (Chind 861), ‘That (work) of hu has an end’ (एद 38810), “The permanent, verily, cannot ba obtained through the non permanent (Katha 1210), ‘ What 1 not made 18 not (obtamed) through what 18 made’ (Mund 1 2 12), ‘Frail, indeed, are these boats of sacrifices’ (Mund 1 2 7), and so on, 9 bemg thereby assailed with doubt, and unable to determine (the exact nature of the fruits of works) m partioular, one, with a view to ro moving it (viz the doubt), proceeds to make an enquiry into religious daties, and having, through such an enquiry, determined properly the nature of works, the mode of performimg them and their fruits, one comes to have such a knowledge,—ajter that, this 18 the senac 7 The word “ therefore” means ‘because of the reason’ That 24, the enquiry 1000 Brahman should be undertaken, because the fruit of works are ascertamed to be finite and surpassable from the scriptural passage ‘Just as here the world acquired by work pershes, so exactly hereafter, the world acquired by mertt perishes’ (Chind 8 1 6), and from the Smyta passage ‘ “‘ The worlds begmning with the world of Brahm& come and go, O Arjana”’ (Git&é 816), secondly, because 1 A श्क्षा passage 29 found in Tax) Ar 215 p 158 9 Name of the three sacrificea performed at the beginning of the thne seasons 07 four months Vide Ved In, p 259, vol 1 3 P l,vol lI

The co otdimation of the words ‘Agni’ and ‘Vaisvinare’, too, 18 appropnate ‘Agni’ 18 ‘one who goes, 1 © goes to or manifests himself in the heart lotus’,—the ‘na’ (m, the root “ang’) 18 elided m accordance with the rule ‘And, the “na” of “anga”’ 18 elided’ > (हता siitra 490) “—, or ‘one who causes one to go, 1 © causes the first birth of the Universe SOTRA 30 ‘ON ACCOUNT OF MANIFESTATION, ASMARATHYA (THINKS 80) ” Vedinta -pirijata-saurabha With a view to favourmg His worshippers who are devoted to Him alone and to none else, the Highest Self though infinite, manifests Himself in accordance with the respective capacities of His devotees As such, He oan fittmgly be regarded as of the size of merely 9 span, —this 18 80 “‘on account of manifestation’’, so the sage "" Afmarathye”’ thinks Vedinta-kaustubha (The author) explains, in accordance with the approbation of Aémarathya, the text about that which 1s of the size of merely a span In the text ‘But who meditates on the Vaisvinara Self as of the measure of @ span only and as of an unlimited dimension’ (Chand. 1 P 654 vol 1 9 Vide Pin 41104 SD EK 1106, p 682 vol 1, and Pin 54388, 8D ए 2106 p 936 vol 1 3 And m 15 added, aa mentioned m the siira 488 Thos, adg = ag-+-ns = #8D K p 684 vol 2 jst 1 2 31 ADH 7 ] VEDANTA PARLJATA SAURABHA 199 5 18 1), 161s perfectly justifiable to hold that even, one whose ‘measure’ or mrt, has disappeared ‘on all mdes’ or enturely1,1e even the Highest Pergon, who 1s unlimited, can be of the measure of a span merely, 18 of the extent measured. by the thumb and the forefinger How? ‘On account of manifestation’ That 18, with © view to favouring those who are devoted to none else except to Him, the Lord manifests Himself 70 the heart lotus m a form, which 1s eternal, bhsasful and non, material, which 1s of the size of a span and 18 the fulfiller of the desire of His own devotees, just as He manifested 07708911 m the lmited space of a pillar as a man lion® This 1s the view of the teacher Asmarathya Or, (an alternative explanation of the siitra), with a view to favouring the dull witted devotees (16 who can grasp gross objects only), the Lord squeezes Himself, as 1t were, into gross regions only, though all pervading, He limita Himself m accordance with their respective intelligence and manifests Himself m those respective places Thus, “on, account of mamfestation”, He can, very well, be of the measure of merely a span,—so thmks “ Asmarathya’”’,—this 18 the sense COMPARISON Ramfnuja and Srikantha Interpretation of the word ‘sbhivyakteh’ different, vz ‘on account of definiteness’,1e the texta speaks of the Lord of a definite extent with a view to rendering the thought of the meditating devotee more definite 8 SUTRA 31 ° (षष ACOOUNT OF REMEMBRANCE, BADARI (THINKS SO) ” Vedinta-parijata-saurabha The imagination, of a body from head to foot 1s “on account of remembrance”, 1e for the purpose of recollection (or meditation),— #0 thinks the teacher ‘‘Badam”’ 1 Abhitah ngaiah minah = abhuwevwndnah # The reference 1s to the Inllmg of Hiranyakassypu by the Lord m the form 0 च 709 1100 Vide Mahi 9 15835, eto 8 St 5 1880, 274 Partl SK B 1830, 2 802 Part] fst 1 2 32 140 VEDANTA PARIJATA SAURABHA ADH 7 | Vedanta-kaustubha On the enquiry What purpose 18 served by such a manifestation of a Bemg,—who 18 of the mze of merely a span,—im the heart lotus of the sharp witted (1e those who are capable of graspmg subtle things)? On the enquiry What purpose is served by such worship of a Bemg,—who 18 lmited as having limbs lke head and the rest in, the heaven, and 80 on,—on, the part of the dull witted (16 those who are capable of grasping gross things) *—1t 18 8810 here The manifestation, m the heart lotus, of the Highest Self as of the size of merely a span , similarly the magination of His body, from head to foot, mm the regions of the heaven and. the rest, are “on account of remembrance”, 168 serve the purpose of recollection, or meditation in that way, for attaming the Supreme Lord This 1s the view of the teacher ‘‘ Badan” SUTRA 32 “ ON ACCOUNT OF IDENTIFICATION, 80 JAIMINI THINKS, FOR THUS (SORIPTURE) SHOWS ` Vedinta-parijata-saurabha The imagination of their] breast and the rest as the sacrificial altar and so on 1s for the purpose of effecting “an identification” of Agni hotra with the offermg to the vital breaths, which 1s a sub aidiary element of the Vaiévinara vidyf, practised by a worshipper of Vaisvinara,— so”’ the teacher “Jamum1’ thinks That very thing the scriptural text ‘Now, he who offers the Agni hotra, knowing this thus’ (Chind 5 24 28), ‘shows’ Vedanta-kaustubha If 17 be asked If the Highest Self, having thus the three worlds as His body, be denoted by the term ‘Vai4évinara’, then, what 18 the purpose of magming the breast and the rest of the worshipper as the sacrificial altar and so on thus ‘The breast 18 the sacrificial altar, the hairs the sacrificial grasa, the heart the Girhapatya fire, the mind the Anvihiryapacana fire’ (Chind 5182)%—the author replies here 1 Te of those who meditate on Vawudnara 8 8 R SK [st 1 2 33 ADH 7] VEDANTA PARIJATA SAURABHA 14} The umaginmg of the worshippers as the sacrificial altar and the rest 18 for the purpose of effectang an “identification” of Agni hotra with the offermg to the vital breath, which 18 © subsidiary element of the Vaisvinara-vidy&, practised by the worshippers of Vaisvanara, --८८ a”? the teacher “Jazmim1” thmks “Hor thus”, 1९ this very identafication of the offermg to the vital breath and the Agni hotra, “Sorpture shows” m the followmg passage ‘Now, he who offers the 4 णा hotra knowmg this thus, his offermg 1s made to all the worlds, to all beings, to all selves’ (Chand 6 24 2) COMPARISON Baladeva The interpretation of the word ‘sampatteh’ different, viz ‘on account of mysterious power or lordlimess’ Hence the sitra ‘(The Lord 1s said to be of the measure of a span) on account of (His) mysterious power, 80 Jaimini (thinks), for thus Scripture shows (viz that the Lord 1s possessed of such powers) ` 1 SUTRA 33 ५ AWD THEY RECORD THIS IN THAT” Vedainta-parijata-saurabha “And they record” “‘ths”,ie Vaisvinara havmg the heaven as his head and so on, a8 a Person in the body of the worshipper Here ends the second quarter of the first chapter mm the Vedinta p&rijéita saurabha, an interpretation of the Sériraka-mimémsad texta and. composed by the Reverend Nimb&rka Vedanta-kaustubha And moreover, the Vays “‘record’’ ० thu’’,i1e the Lord Vazivit nara, “im that’’,1e m the body of the worshipper, m the passage ‘He who knows this Vaiévinara fire as a man, abidmg withm man’ (Sat Br 106111) That to say, these too, viz his bemg a person, 1GB 1282, p 142, Chap 1 [so 1 2 33 142 VEDANTA KAUSTUBHA ADH 7 ] as well as his abiding within, are indicative of the fact that Vaisvanara. 18 Brahman ‘The sense 1s that rf the gastric fire be understood here, then the circumstance of abiding within 2 person will, of course, be possible, but not that of beng hke a person Hence, 1t 1s established that Vaiévanara 1s the Highest Self Here ends the section entitled ‘Vaisvinara’ (7) Here ends the second quarter of the first chapter m the commentary, the holy Vedanta kaustubha COMPARISON Baladeva Interpretation different, viz ‘And they (viz the Atharvan1 kas) record this (viz the exstence of such mysterious powers) 1n that (viz m the Lord)’ 1 Résumé The second quarter of the first chapter contaims — (1) 33 siitras and 7 adhikaranas, according to Nimbéarka , (2) 32 sitras and 7 adbikaranas, according to Samkare. , (3) 33 stitras and 6 adhikaranas, according to Ramanujs , (4) 32 sutras and 7 adhikaranas, according to Bhaskara , (5) 33 sitras and 9 adhikaranas, according to Srikantha , (6) 33 siittras and 7 adhikaranas, according to Baladeva Samkara and Bhiaiskara and Baladeva omit the siitra 16 im Nimbarka’s commentary Nimbarka omits the sttra 24 im Bhis kara’s commentary [SEE 1 QB 1288 p 148 Chap 1 FIRST CHAPTER (Adhydya) THIRD QUARTER (Pada) Adhikarana 1 The section ontitled ‘The heaven, the earth,and 80 on’ (Sitras 1 7) SUTRA 1 ‘Trg SUPPOBT OF THH HEAVEN, THH HARTH AND THE REST (19 BranMmaw ALONE), ON ACCOUNT OF THE THEM ‘OWN’ ”’ Vedanta-parijita saurabha “The support of the heaven, the earth and the rest’, stated in the passage ‘In whom the heaven’ (Mund 2 2 6 2) and ao on, 18 Brahman, “on account of the term ‘own’”,1e on account of the word ‘soul’ and the reat which are denotative of Brahman. Vedanta-kaustubha Now the reverend author of the aphomsms 18 showing that to be the support of the three worlds, too, 18 possible on, the part of the Lord alone who has the heaven for His head and so on and 18 the soul af the three worlds In the Mundaka, we read ‘He m whom the heaven, the earth and the sky are woven, and the mind together with all the vital- breaths,—Eim alone know as the one soul, give up other worlds He 18 the bmdge to immortality’ (Mund 225) Here a doubt arises—viz whether that which 18 mdicated as the support of the heaven and the rest by the locative ‘m whom’ 18 pradbana or the mdividual soul, or the Supreme Soul, the cause of the birth and the rest of the world What 1s suggested here to begm with! The prima face view 18 88 follows Let pradhina be the support As it 18 found that an effect arses from and dissolves into ita own, cause, 70 18 reasonable to hold that 1t has 108 own cause asita support (‘This 18 80), also on account of the scriptural mention of ‘bridge’ To be a bridge means to be limited, but Brahman 18 not lmuted as declared 1 8, ए, Bh, SK, B [80 1 3 1 144 VEDANTA KAUSTUBHA ADH | | by the text Infinite, boundless’ (Brh 2412) The term self’ too may be applied to pradhaina thus — Pradhéna 18 the self, because of bemg the benefactor of the soul Whoever 18 the benefactor of some one else 18 his self, yust as (when it 18 said, ) ‘Very, Bhadrasena 18 my self’ Or, else, let the mdrvidual soul be the support, as there 18 the mention of the word ‘soul’ im the text,—the word ‘soul’ denotes the mdzvidual soul primarily, since 26 18 a sentient bemg.—as the soul 1s mentioned 17 Scrmpture as the support of sense organs like mind and the rest, as the soul 18 said to be connected with the vem, as well as to be born, mm the passage “Where the vems have congregated together like the spokes in the nave of a wheel, he moves about withm, becoming manifold’ (Mund 226), and, finally, to be the support of the entire universe, the object to be enjoyed, fits m on the soul’s part, 1t bemg an enjoyer We reply ‘‘The support of the heaven, and the earth and the rest”’ 18 none but the Supreme Brahman That 18, ‘dyau’ and ‘bhu’ (make) ‘dyubhuvau’, that which begms with ‘dyu bhuvanu’ 18 ‘dyu bhuviu &di’, 16 all the things beginning with the heaven, and ending with, the vital breath,—their support 1s the Highest Self Why? “On sccount of the term ‘own’”,1e on account of the term ‘soul’, denotative of rtself, viz of the Supreme Soul, the topic of dis cussion, and charactemzed by an adjectave as stated m the passage “Him alone know ss the one soul, give up other worlds’ (Mund 2 2 5),—here, from the adjective ‘one’ which denotes the Lord, the soul of all, 1॥ 18 Known that the ‘soul’ 18 the Supreme Soul ,—also on account of the word ‘bridge’, mentioned m the passage ‘The bridge to immortahty’ (Mund 225), 16 the ‘bridge’ or the support meaning the cause of attammg ‘immortality’ or salvation In another scriptural text, viz ‘By knowimg him thus, one becomes mmortal on earth’ (Tart. Ar 3121), He alone 18 celebrated to be the cause of the attamment of immortality Oonnection with the artery, too, 18 possible on the part of the Supreme Soul, 17 accordance with the scriptural text ‘But surrounded by the vems he hangs lke a sheath” (Mah&hfr 119) In accordance with the followmg scrp tural and अपि texta, viz “Not born, he 18 born m many ways’ (Vj 8 811694, Tat Ar 31818), ‘Though unborn, the unchange able soul’ (Gité 46), 1t 28 also possible for Him to be born m many 1P 199 2 P 857 Ime 17 2P 201 [80 1 3 2 +” 1] VEDANTA PARLJITA SAUBABHA 145 ways Jinally, to be the support of the struments of the mdividual soul, too, 18 possible on the part of the Supreme Soul who 18 the support of all The followmg aphomsms1, secondary m nature, are but amplifications of this primary aphorism SUTRA 2 “ON ACCOUNT OF THE DESIGNATION (OF BEAHMAN) THE OBJECT TO BE APPROACHED BY THE FREED ”’ Vedainta-parijita-saurabha The support of the heaven, the earth and the rest 18 Brahman alone Why? “On socount of the designation,” of such a support alone as “the object to be approached by the freed ”’, in, the passage “When the seer sees the golden coloured Creator, the Lord, the Person, the source of Brahm&, then the knower, having discarded ment and demerit, stamless, attams the highest identity’ (Mund ॐ 1 13 >) and 80 on, Vedinta-kaustubha The support of the heaven, the earth and the rest 18 none but Brabman Why? ‘“‘On account of the designation (of Brahman) as the object to be approached by the freed’’ That which 18 to be approached, 1 © obtaimmed, by those who are freed from the fetter of mundane existence 18 “ the object to be approached by the freed”, on account of the “‘demgnation’’, 1e indication, of that? The sense 18 The reality that 1s admitted to be the support of the heaven, the earth and the rest, to be one, to be the bridge to ummortality, and 18 celebrated elsewhere also as the object to be approached by the freed,—that very same reality, the one topic of all the Vedas and without an, equal or > superior, 1s designated as the object to be obtamed by the freed, m the passages ‘The knot of the heart 18 undone, sll doubts are out off, and bis works perish, when he, who 18 high and low, 28 seen’ (Mund 228), ‘Just as the flowmg mvers disappear into the ocean discarding name and form, so the knower, freed. from name and form, goes to the Person, who 1s Higher than, 1 Vis Br Si 138 2-7 2 8, 87, 2 * This explains the compound ‘mubkiopasrpya-vyapadedat" 10 [80 18 8 146 VEDANTA PARIJATA SAURABHA ADH 11 the high’ (Mund 328) ‘The ‘ugh and low’ means One to whom the high,1e Brahmi, le ation cae The phrase ‘higher than the hgh’ means the Person who 18 higher than the high, 16 the individual soul or prakrin 1 COMPARISON Ra&minuja and Srikantha Readmmg shghtly different, viz adds a ‘ca’ 17 the end 2 SUTRA 3 ° Nov THE INFEBENOE, ON ACCOUNT OF THE ABSENOB OF THETS TO THAT 0 १ Vedinta-parijata-saurabha Pradhina, which 1s armved at through mference, 18 not that support, on account of the absence of texte denotang 16 Vedainta-kaustubha The support of the heaven, the earth and the rest cannot be ^^ the inference” The non sentient cause which 1s without any connection with Brahman, viz pradhina, mferred by the S&mkhyas on, the ground of non, sentuent effects, like the elamenta and the rest 8, 18 881d. to be “ the inference ^", and that 1s not the support of the heaven, the earth and the rest Why? = ^" On account of the absence of texts to that effect” That is, the “text to that effect” 18 ‘tac chabda’, “absence of text to that effect’ 1s ‘atao chabda’, on account of that *, or on account of the absence, here, of texts denotmg the 1 Note that Nunbdrka and Srinwdea understand the word ' Vyapadadsdi? as referring to different passages 9 Sri B1238,p 288, Part] SK B182,p 401 Part4 8 Hirst, we infer that every effect must have 9 cause that cause another cause and ao on, and finally there must be an uncaused first cause Secondly, we infer that this uncaused first cause must be non sentient mnce the affects which we perceive are non senizent, and the effect and 19 onuse must be smular mnature ib 28 im this way that the Sdmkhyas arnmve ab non sentient first cause OF pradhdna ¢ This explams the compound aiuc-chabdds’ [80 1 3 4 ADE 1] VEDINTA PARIJiTA SAUBABHA 147 infermble pradhana On the contrary, there are texte denoting ॐ sentient bemg, such as, ‘He who 1s omniscient’ (Mund 119,227) and 80 on COMPARISON RaémAnuja and Srikangtha Readmg different, viz take this stitra and the next as one sutra 7 SUTRA 4 ‘ AyD THR BEARER OF THE VITAL BREATH ”’ Vedanta -parijata-saurabha “The bearer of the vital breath” also 18 not the support of the heaven, the earth and the rest Why? On account of the very same absence of texts to that effect Vedinta-kaustubha The words ‘not, on account of the absence of texts to that effect’ are to be supplied from the precedmg aphomam ‘The bearer of the vital breath =, 16 the mdividual soul, too, 13 not the support of the heaven, the earth and the rest, on account of the absence of texts to that effect,—that means although the term ‘soul’ 1s equally applicable to the individual soul and the Supreme Soul, yet just as in this section there are texts hke ‘Him alone know aa one —He 18 the bridge to immortality’ (Mund 2 2 5), ‘He whois omniscient’ (Mund 119, 22 7) and so on, establishing the peculiar qualities of the Supreme Soul, so there are no texta here, establishing the pecuhar व्याप of the individual soul,—also because ह 18 impossible for the mdividual soul, which 18 atomic by nature, to be the support of the heaven, the earth and the rest This aphorism 1s taken, separately, because of ita association with the followmg aphonsms 9 1 ल B 133, p 283, Part 1 SK B 138,p 408 Part 4 4 That 18 16 would not have been mecessary to wwtroduce @ special silira for the individual soul,—which hke pradhdina is precluded in the preceding silira, —af rb wére not for the reagong given in the followmg three sitras which apply only to the mdividual soul, and not to pradhdna [st 1 3 5-6 148 VEDANTA PARIJATA SAURABHA ADH | ] COMPARISON All others ताह the ‘ca’ m the end 1 SUTRA 5 “AND ON AQCOUNT OF THH DESIGNATION OF DIFFERENCE ”” Vedanta-parijita-saurabha Moreover, “on account of the demgnation of difference”? also between the knower and the object to be known, the support of the heaven, the earth and the rest 15 not the bearer of the vital breath, (or the individual soul) Vedainta-kaustubha The bearer of the vital breath 18 not to be understood 98 the support of the heaven, the earth and the rest Why? ‘On account of the demgnation of difference’, 16 0608186 the difference between the two, vis between the mdividual soul—which 1s possessed of Itttle knowledge and 1s subject to bondage and release through the Lord’s mBy& oonsistmg of the three gunas—and the Ommnsuent Lord, as the knower and the object to be known, 18 designated by the holy Scripture itself in the passage ‘Him alone know as one’ (Mund 425) The purpose of this repeated declarations of difference 18 to point out that with a view to attammg His nature, one should practise meditaizon on Him, based on a true knowledge about Him SUTRA 6 “ON ACCOUNT OF THH TOPIO” Vedanta-parijaita-saurabha The Supreme Self bemg the tome, the mdrvidual soul 18 not to be understood as the support of the heaven, the earth and the reat 18B 186, 810 St B 134 p 283, Part Bh B 185 p 52 SK B184 p 404, Parté BB 186 [80 137 ave 1] VEDANTA PARIJATA SAURABHA 149 Vedinta-kaustubha It 18 not that the mdividual soul constitutes the topic so that 10 may be understood here None but the Supreme Soul 18 the topic here, as evident from the mtroductory passage ‘“““What, my reverend Sir, bemg known, all this comes to be mown” t’ (Mund 113),—all thimgs do not become known when the mdividual soul 18 known, 81008 all things have not the mdividusl soul as ther soul— and as established by the fact that m the passage ‘Now, the higher 18 that whereby that Impemshable 18 apprehended’ (Mund 1 1 5) and so on, the Supreme Soul alone 1s referred to SUTRA 7 “AND ON ACCOUNT OF ABIDING AND EATING ” Vedanta-parijata-saurabha “On account of the abiding ` of the Highest Self as a non easter, 98 woll as ‘on, account of the eating’ of the mdividual soul, as laid down, mm the text ‘Two birds’ (Mund 311, of also Svet 462), the mdividual soul 1s not the support of the heaven and the earth Vedanta-kaustubha The author 1s once more explammg statements regarding the difference between the individual soul and Brabman The mdividual soul 1s not the support of the heaven, the earth and the rest Why?! ‘On account of abiding and eatmg”’, “ ति and ^“ 00879 ˆ“ (make) “sthityodane ’—on account of that? “On account of the abiding” of one bird m the tree, ie the body, without eating the fruit of work and shinmg, and “‘ on account of the eating” of the frat of work by the other as subject to karmas,—as laid down m the text which refers to the support of the heaven, the earth and the rest, viz ‘Of these two, one tastes the sweet berry, the other 100४8 on without eatmg’ (Mund 11 8),—the difference between, the mdividual 8001. and Supreme Souls known Hence, 10 1s established 1 8 ©, Bh, SK, B = This explams the compound ‘sthtiyodandbhydrm’ fst 13 8 150 VEDANTA PARIJATA SAURABHA ADE 2 | that the independent and omniscient Supreme Soul alone 18 the bridge to immortality, and as the soul of all, He 1s also the support of the heaven, the earth and the rest Here ends the section entitled “The heaven, the earth and the reat’ (1) COMPARISON Samkara Readmg and interpretation same, but pomts out at the end m his usual manner that the distmction between the mdividual soul and Brahman 18 no more real than that between the ether within a pot and the universal ether and so on 1 Adhikarans 2 The section 6291४196 ‘The plenty’ (8788 8 9) SUTRA 8 “Tos Pranty (78 THE LORD), BECAUSE OF THE THACHING (OF IT) 48 ABOVE SHEENITY (VIZ THE VITAL BREATH) ”’ Vedinta-pirijaita-saurabha The Plenty, taught by the highest teacher, the venerable Sanat kuméra, to our preceptor, the reverend Narada, m the passage “But the Plenty alone should be enquired after’ (Chand 7 22 1 >), 18 not the vital breath, but the Highest Person Why? “ Because of the teaching ’’ of the Plenty as “above” the vital breath Vedainta-kaustubha Now, the reverend author of the aphorisms 1s showing that the text “But the Plenty alone should be enquired after’ (Chand 7 22 1) and so on, refers to Brahman t§B1387,p 31 2S R, Bh, Sk, B {so 1 3 8 ADH 2] VEDANTA KAUSTUBHA 151 The followimg 1s recorded by the Chandogas ‘“‘It has been heard by me from men like you that one who knows the soul crosses over sorrow J am such a sorrowing one, reverend sir! Cause me, arr, to cross over the sorrow’ (Chind 71983), thus asked by Narada, his preceptor, the reverend Sanatkumiara, the teacher of the doctmne of salvation, taught “The name is Brahman’ (Chind 715) Agam, asked thus ‘““Is there, ar, more than name” ?’ (Chand 71 5), he taught ‘“Speech, verily, 18 more than name’’’ (Chand 721) In this way, fifteen objects, begimnmg with name and endmg with the vital breath, were taught1 After havig taught the vital breath, he, without bemg asked any further question, taught the following *“But he, verily, speaks superiorly who speaks superiorly through truth’’’ (Chind 7161), ‘“‘But the Plenty alone should be enquired after” “1 enquire, sir, after the Plenty " ‘ Where one does not see another, does not hear another, does not know another, that 18 the Plenty But where one sees another, hears another, knows another, that 18 the small”’ (Chind 7231-241) Here the term ‘plenty’ (bhiiman) denotes ‘muchness’ It 18 der1ved m the following manner The suffix (78710 " 18 added to the word ‘bahu’ (much) m the sense of ‘the nature thereof’2, m accordance with the mle ‘The (suffix) “Imanic”’ 18 optionally added to the words “ prthu ” and the reat’ (Pan 61122, SD K 17848) (m order to 10010806 the sense ‘the nature thereof’ —Pin 51119, SD K 1781) Then the root (viz bahu) and the suffix (viz manic) undergo a change in accordance with the rule ‘After “babu”, the first letters of “iman” and “1yas" affixes are elided, and ^“ bahu ”’ 1s replaced by the word ^ bhii”’ (Pan 6 4 164, 168, SD K 2017*) Here ‘muchness’ means ‘immensity’ (1 6 quantitative greatness), and not numeroarty (1 © numencal greainess), because just as the term ‘bahu’ denotes number, 98 mm ths examples ‘In expressmg numeromty the plural case affix 18 used’ (Pan 1421, SD K 1875), ‘Many, purified by the penance of knowledge’ (01४६ 410), ‘After many births’ (Git& 719) and so on, so 1# 18 seen to be applied m the sense of ‘immensity’ also, m contrast to smaliness, ag im the example ‘He who renders service, be it great or small, to cone who has heard Scrpture’ Hore, too, the term ‘plenty’ being used eee ~ > 1 Vide Ohind 7 1 ef seg 9 Tasya bhdvah 9 P 894 vol 1 Correct quotation translated ‘Prtheddubhya wmane vd' «P 908 vol 1 Thatw, bahu-+-imanio = bhi-+-man = bAdsnan ¢ © 114 vol 1 [st 1 3 8 152 VEDINTA KAUSTUBHA ADH 2] im contrast to smaliness 77) the passage “There 1s no pleasure mm the small’ (Chand 17231), its meanmg 18 nothing but “zmmensity” Thus, there 1s no pleasure m the small, but the Plenty alone 1s pleasure Hence ‘The Plenty alone 18 to be enquired mto’ (Chand 7 23 1) That 1s, the Plenty, or the Supreme Soul alone, who 18 of the form of pleasure characterized by unsurpassed greatness, should be enquired after by one desiring salvation and wishmg to attam pleasure charac terized by unsurpassed greatness When the reverend Sanatkumire said this, the reverend Narada said ‘I enquire, sir, after the Plenty”’” (Chand 7231) ‘That 28, ‘Sir’, meanmg, O reverend teacher! I deare to know the Plenty alone m particular Thorefore, Sanat kumara told hmm the characteristic marks of the Plenty by means of & positive (mdicating what 1t 18) and a negative (indicating what rt 1s not) proposition, thus “where’ (Chind 7241) and so on,—4this 1s the sense of the text Here, a doubt arses, viz whether the Plenty 1s the vital breath or the Supreme Soul The vital breath, holds the prema facie view, because in the previous passage ‘The vital breath 1s more than hope’ (Chind 71651), the vital breath alone 1s mdicated, and because after the teaching about the vital breath, there are no further question and answer (as there were mm the previous cases), viz ‘“‘Is there, ar, more than name”’?’ (Chand 715), ^ 8106600, verly, 18 more than mame”’ (Chind 721) By the term ‘vital breath’, the mdzvidual soul, endowed with the vital breath, 18 to be understood, and not merely a kind of air,—because, from the passage “The vital breath 18 the father, the vital breath the mother’ (Chind 7151), the vital breath 1s known, to be a sentient bemg, and because in the mtroductory text, viz ‘One who knows the soul crosses over sorrow’ (Chand 7 1 3), a8 well 98 m the concluding text “To the soul alone belongs all this’ 1 (Chand 7 25 2), the term ‘soul’ 18 found employed The passage ‘Where one does not see another’ (Chind 7241) and 80 on, too, fittmgly apples to the individual soul, because all rts activities hke seeing and the rest cease during 108 state of deep sleep, and further, because all 168 practical activities hke external perceptions and the rest cease when its own real nature, different from the body, the sense organs, buddhi and the rest, 18 known Hereby, 1t should be known, that texts hke ‘Venly, the Plenty w pleasure’ (Chind 7 23 1), 1 Correct quotataon ‘“Aimawedam sarvam Vide Chind 7252 p 402 [80 1 9 8 ADH 2] VEDANTA KAUSTUBHA 153 “Verily, the vital breath 18 1mmortal’ (Brh 163) and 80 on, aro all to be explamed as referrmg to the individual soul, possesamg the | vital breath With regard to 1t, we reply The Plenty 1s the Supreme Soul alone and not the imdividual soul, posseasmg the vital breath Why? "Because of the teachmg (of it) as above serenity” ^ Seremty ” means one m whom there 18 complete serenity, 1e the md.vidual soul, celebrated in, the Somptural text ‘This serenity, havmg amsen, from. this body, having attamed the form of highest hghi, 1s completed in its own form’ (Chind 834) and so on (The above phrase means because of the teaching of 1t as) “ above ° that which 1s denoted. by the term “vital breath’ In the text ‘But he speaks superiorly who speaks through truth’ (Chind 7261) from the term ‘but’, the difference between the subsequent teachmg about the Plenty and the prior one about the vital breath 18 known The sense 1s that 08 the teaching about the Plenty 18 different from the teaching about the vital breath, the meanmg of the word “ plenty ” 13 different from the meanmg of the term “ vital breath ” (An alternative explanation of the siitra) Or, else, (the phrase means ) because of the teaching of the worshipper of truth as higher than the worshipper of the vital breath, m the passage ‘But he, verily, speaks superiorly’ (Ohind 7161), 16 owmg to a difference between the worshippers, there 1s a difference between the objects to be worshipped aa well ‘The sense 18 this If xt be objected In accordance with your statement, viz that the Plenty 1s that alone, which 18 denoted by the term truth, demarcated as higher than the individual soul,—yust as each of the fifteen objects, begmnmg with name and ending with speech, 1s taught as successively higher by the reverend Sanatkumira, asked by the reverend N&rada,-how do you. know that truth 18 taught as something higher,—(we reply ) Having stated that a knower of the vital breath 18 9 superior speaker 7) the passage ‘Verily, by seemg thu, by thimkmg this, by knowing thu, ons becomes a superor speaker’ (Chind 7154), and having dustan guished the worshipper of truth from the worshzpper of the vital breath by the term ‘but’ m the passage “But he, verily, speaks superiorly, who speaks superiorly through truth’ (Ohind 716 1), Scripture teaches truth, the cause of bemg a superior speaker m, this case (Chind 7161), as higher than the vital breath, the cause of bemg @ superior speaker im the previous case (Chind १ 16 4) [so 1 9 8 154: VEDANTA KAUSTUBHA ADH 2] The mstrumental case ‘through truth’ (satyena) follows the rule "The third case ending 18 added to s word denoting a mark or an attribute which indicates the existence of a particular state or condi- tion,’ (Pin 2821, SD K 65661) ‘The olause ‘who speaks’, eto means who speaks superiorly through trath which figuratively imphes the Supreme Brahman, the object to be worshipped. The word ‘truth’ 28 well known to be denotmg Brahman, as in the “Verily, the name of this Brahman 1s truth’ (Chand 8 3 4), “Brahman 18 truth, knowledge and imfinite’ (Tait 21) and so on ‘Bemg a superior speaker’ means being the speaker of the supremacy of one’s own, object of worship, and this amounts to declaring the unsurpassed ness of the Deity to be worshipped The suffix ‘éatr’ in ‘by seemg this’ and the rest follows the rule ‘The present partiaple 1s used to denote the manner or the cause of an action’ (Pin 3 2 126, 87 K 31032) That 18, the direct vision of the Dety to be worshipped 1s the cause of being © superior speaker The sense 18 that 1t becomes possible for one to be such a superior speaker only through the grace of the Deity worshipped by him, and apprehended through direct vision, Moreover, the very permission to speak the truth, givmg up bemg # superior speaker through merely the vital breath, asked for mm the passage ‘“‘May J, mr, speak supemorly through truth”’’ (Ohind 7 16 1), ndicates the termmation of the section, of the vital- breath Here, the term ‘soul’, too, can have a consistent meaning only if the Supreme Soul be understood, since to be the cause of all, mentioned in the passage ‘To the self alone all this belongs’ (ChAind 7 261), 18 impossible on the part of any one else His 0117688 will speak of this in subsequent aphonsms + COMPARISON Baladeva He gives two alternative explanations of the sitra the last of which agrees with the explanation given by Nimbarka The first explanation 18 ‘The Plenty (08 Brahman), because 1t 18 immense joy, and because 17 18 taught as the highest’ 5 1 P 423 vol 2 2 P 558 vol 2 9 For correct quotation see 0017006 1 p 152 ¢ Vide Br Su 214-35 6GB 138 [80 1 89 ADH 2] VEDANTA PARLJATA SAURABHA 155 SUTRA 9 ‘© AWD ON ACCOUNT OF THE APPROPRIATENESS OF THE ATTRIBUTES >” Vedanta-parijaita-saurabha "५ And” because attributes hke “bemg of the form of unsurpassed. pleasure’, ‘bemg mmmortal’, “bemg estabhshed on one’s own great 7988 ' and the rest are ‘‘ appropriate ” on the part of the Highest Self alone, the Plenty 1s none but the Highest Self Vedanta-kaustubha The attributes, mentioned im the section of the Plenty, which are not possible on the part of any one else, bemg “ appropra m, reference to the Highest Self alone, 1t 18 known that the Plenty 18 the Highest Self Thus, the passage “Where one does not see another’ (Chind 7241), means ‘where’ one, unmersed m, pleasure characterzed by unsurpassed greatness, ‘does not see’, 16 notice another’, 16 petty worldly pleasure, the contrary of the pleasure which 18 characterized by greatness,—just as one who has drank the nectar, does not notice any other drmk Moreover, ‘where’ one, plunged 1 pleasure, ‘does not see’ any sorrow, the contrary of pleasure, 16 comes to be endowed with every pleasure and delivered from every sorrow The term ‘where’ moans ‘by being attached to whom’ Such atimbutes of “bemg the giver of unsurpassed pleasure’, ‘bemg the remover of all sorrow’ and the rest are appropriate on the part of the Highest Self alone, and not on that of the individual soul, denoted by the term ‘vital breath’ Further, as the atimbutes of “being unmortal by nature’, “bemg established on one’s own great ness’, ˆ 06106 the creator of all’ and the rest,—mentioned im the pas sages ‘*‘ That which 18 the Plenty 18, vernly, the mmortal’—‘ Sir, On what 18 1t established?’ ‘On 108 own greatness’” (Chiind 7 241), “He alone 18 below”’ (Chand 7251), ‘From the soul the vital breath,” (Chind 7261) and so on,—are appropmate on the part of the Highest Self alone, 80 16 18 estabhshed that the Plenty is none but the Highest Self Here ends the section entitled ‘The Plenty’ (2) [80 1 3 10 156 VEDANTA PARIJATA SAURABHA ADH 8] Adhikaransa 8 The section entitled ‘The 1m perishable’ (Sfitras 10-12) SUTRA 10 “Ton ImPERISHABLE (78 BRAHMAN), BECAUSE OF SUPPORTING THH END OF THE ETHER ”’ Vedainta-parijata-saurabha The Imperishable 1s Brahman Why? ^ Because of 108 support- mg’ the ether, dicated. as the support of the effects m. past, present and future Vedinta-kaustubha Now, the reverend author of the aphorisms 1s showing that the Brhadiranyaka passage “Hesaid “That, verily, 1s the Impershable’’’ (Brh 3 8 8) and so on, refers to Brahman In the Brhadiranyaka we read ‘“‘In whom 1s the ether woven, warp and woof?” He said “That, verily, 0 Gargl, the Brihmanas call the Impenshable, non gross, non-atomic, non short, non long, non-red, non lubricous, without shadow”’’ (आ) 3888) and so on A doubt arises, viz whether here pradhfins 1s understood by the term “Imperishable’, or the individual soul, or the Supreme Brahman What 1s suggested, to begin with? The pruna face view 1s as follows Let pradhiinsa be denoted by the term ‘Impershable’ because, to be the supporter of 108 own effecta fita m on ita part, and because non grossness and the rest, too, fit m on 108 part, फ bemg admutted to be without form Or, let the mdividual soul be mplied by the term “Imperishable’, smce 1t 18 possible for 1t to be the supporter of all non sentient 07016008, the objecta of 108 own enjoyment With regard to it, we reply The Impershable is the Supreme Brahman Why? “On account of supporting (all thmgs) ending with the ether ”’,1e on account of supporting that which, ends with the ether, viz the group of effects begmnmng with the earth, or the group of effects, bogmnmg with the earth and endmg with the ether To the query ‘“ That, 0 Yajfiavalkya, which 1s above the heaven, that which 18 beneath the earth, that which 18 between these heaven and the earth, that which 1s past, present and future 1, m whom 18 all that woven, 1 Omuts doakgaia’, vide Brh 386, p 168 [80 1 3 10 ADH 3] VEDANTA KAUSTUBHA 157 warp and woof!”’ (Brh 886), the answer bemg given ‘“In the ether alone all that 1s inter woven, warp and woof”’ (Brh 387), G&rgi asked again ‘“‘In whom, verily, 18 the ether mterwoven, warp and woof’’?’ (Brh 387) Then, the answer given was that the support of (all things), begmmnimng with the earth and endmg with the ether, 18 the Impershable, in the passage “He said “That, venly, 18 the Impermhable”’ (Brh 888) and so on Thus, on account of supporting the group of effecta, begmning with the earth and endmg with the ether, known from the above question and answer, the Imperishable 18 none but Brahman Or else, (an alternative explanation of the sfitra,) ““The end” 16 the mit or the cause, of the “ ether”, meanmg the atmospheric ether 1, 18 the non manifest pradhina,—" on account of supporting 1” That 18, the Imperishable,—mentioned as the support of that which 18 dicated as the support of all objects im past, present and fature, in the passage beginnmg ‘That which 18 above’ (Brh 377), which 18 denoted by the term ‘ether’, and which has the names ‘non manifest’, ‘subtle’, ‘pradhins’ and the rest,—18 not pradh&na, but Brahman. alone > COMPARISON Samkara and Bhiskara Interpretation of the term ‘ambarfinta’ different, viz ‘(all thmgs) ending with the ether’® Samkara uses the term ‘Brahman here *, although evidently from 018 pont of view Brahman cannot be such a support, but Iévara 1 Ie the ether, in the ordmary sense, aa distmguished from the ether which denotes pradhdina 2 Note that the first explanation given by Stinwdec talles with the expla nations of Samkara and Bhdskdra, the second with those of Rdmdnwa and Nunbérka and others 3 828 1310, % 318 Bh B1310,p 66 See SHnwdiec above “ © 319 Na ca ayam ambardnia dhrhh Brahmano'nyaira sambhavait’ eto [st 1 3 1112 168 VEDANTA PARLJATA SAUBABHA ADH 3] SUTRA 11 “AND THIS (SUPPORTING) (BELONGS TO THE LORD), ON ACCOUNT OF COMMAND ” Vedanta-parijata-saurabha “And this” supporting belongs to the Highest Person alone Why? Because (the Impermshable, the supporter) 1 mentioned by Scripture to be a commander, in the passage “Verily, at the command of this Imperishable, Gargi, the sun and the moon stand held apart’ (Brh 38 9 4) Vedanta -kaustubha To the objection, viz Very well, let pradhbfina be not denoted by the term ‘Impenshable’ Bnt, as, to be such 9 support fita m on the part of the individual soul, the enjoyer of material objects, as, possess ing the attributes of non grossneas and the rest too fita m on 118 part, and, as, finally, uf the mdividual soul be understood, then an etymo logical meaning (of the term ‘Imperushable’) 18 possible, viz “The Impershable 1s that which does not pemsh,1e the mdividual soul,— let the individual soul alone be umplied by the term ‘Impenshable’,— the author reples here — The supporting of the body and the rest alone,—the abode where the imdividual soul expemences the fruits of 18 own works,—is possible by the individual soul ^" And this” supporting 1s the work of the Highest Self alone, and not of any one elas Why? “On account of command”, 16 because of the mention of command m the passage ‘Verily, at the command of this Impenshable, Garg the sun and the moon stand held apart’ (Brh 389) and so on Prakrste’, 16 unrestricted, “Sigana’ 18 ‘prasisana’,1e unrestricted commanding * SUTRA 12 ‘‘ AND ON ACOOUNT OF THE EXOLUSION OF ANOTHER NATURE ” Vedanta-parijata-saurabha Here, by the term “Impershable’ netther pradhiina or the mdrv1 dual soul can be understood The Supreme Bemg alone 1s the meaning + 6 R Bh, 87, 3 2 This explama the word prasasandi im the siltra [st 1 3 18 ADH 4] VEDANTA PARIJATA SAURABHA 159 of the term ‘Impermhable’ Why? ‘On account of the exclusion of another nature’, 1 the passage ‘Verily, that Imperishable, Gargi, 13 the unseen seer, the unheard hearer, the unthought thinker, the unknown knower’ (Brh 38 11 4) Vedanta-kaustubha For this reason, too, the Highest Self alone 18 denoted by the term ‘Impershable’ Why* “On account of the exclumon of other nature”, 16 the “nature” “of another”, viz of pradhina or the individual soul, or the “‘ nature ’’ ^ of another two ` (make) “‘ another nature ’’,2 ‘“‘on account of the exclusion” of that ® The concluding passage, viz ‘Verily, that Imperishable, Gargi, 1s the unseen seer, the unheard hearer, the unthougbht thinker, the unknown knower None but 1t 18 @ seer, 4, none but 10 18 a thmker, none but 1 18 8 knower Verly mm this Impenshable, Girgi, the ether 18 mter woven, warp and woof’’’ (Brh 3 8 11), excludes 4 nature other than Brahman ‘Thus, pradhina 1s excluded on the ground of the atimbutes of a sentient bemg, viz bemg a seer and the rest, and the individual 80] 18 excluded on the ground of the teachmg that the Bemg who 18 unseen by all 18 the seer of all, and so on 76108, 1t 18 established that by the term ‘Impershable’ the Highest Self alone 1s understood. Here ends the section, entitled ‘The mpershable’ (3) Adhikarana 4 The seotion ontitled ‘One sees’ (8 7५२८४ 13) SUTRA 13 “On ACCOUNT OF THE DESIGNATION (oF His Qua Lrrrms), He 18 THH OBJEOT WHICH ONE SEES” Vedadnta-pirijaita-saurabha The object which one sees, mentioned in the passage “He 8668 the Person, lymg m the aty’ (Pradna & 55), 1s not Brahma, residmg 1 8 B Bh SK,B 2 Anya bhava 3 This explams the compound anya bAdva-vydertieh" 4 Omitted portion None else other than 29४ 18 a hearer" Vide Brh 3 8 11, p 171 6 8 R Bh, SK, B [80 1 3 18 160 VEDINTA KAUSTUBHA ADH 4] in the Brahma world and moluded withm the Brahmfindal But the Highest Self alone, the topic of discussion, the Lord of His own, special and non material Brahma world, 18 “the object which one 8668 ` Why! “On account of the demgnation”’ of His qualities, im the passage ‘That which 15 tranquil, ageless, fearless’ (Praéna 5 7 2) and so on Vedanta-kaustubha Thus, 1t has been said that prakrt: and the individual soul are not understood by the word ‘Impershable’ which denotes Brahman Now it 18 beg pomted out,—by means of this aphorism, as well as by the text dealmg with that topic.—that prakrti (or the matemal sphere) 18 rejectible, while the world of the Highest Self 1s acceptable, and that the mdividual soul 18 the worshipper, one who 1s approaching (a goal), while the Highest Self 1s the object to be worshipped and the goal to be resorted to We find the following text in the Praéna upanisad of the Athar- vanas, introducmg the topic of discussion thus ‘Verly, that, O Satyakima, which 18 the syllable “om”, 18 the higher and the lower Brahman, Hence a knower, through this very support, reaches one of these two’ (Praansa 6 2), and contmumng ‘“ Agam, he who meditates on the Highest Person with this very syllable ‘om’ of three elements comes to the hght m the sun As 8 snake 1s freed from 108 skin, so, verily, he 18 freed from sms He 1s led by the Siman verse to the world of Brahman He sees the Person, lying in the city, and higher than the highest mass of souls” (Praina 55) Here a doubt arises, viz whether “‘the object which one sees”.—ie the Realty which one sees, 10 accordance with the declaration, viz that through the meditation on Him, the worshipper of the three elements, freed. from all sins, having come to the sun, and having been led by the S&man verses to the world of Brabman, 8668 that very Person, lymng im the Oity,—s the four faced Brahm&, the premding derty of all souls, and indicated before as the ‘lower Brahman’, or whether the object which. one sees 18 the Highest Person, denoted by the term ‘Supreme Brah- man’, the cause of the whole world and the topic of Scripture The orma {0006 view 8 a8 follows Let the four faced Brahma be the 1 — ee pp 82 e¢ seg aR B [st 1 3 1d ADH 4] VEDANTA KAUSTUBHA 161 object which one sees As! 1t has been, stated before that the wor shipper of the prapava (= om) of one element and the worshipper of the pranava of two elements respectively attam the world of man and the world of the ether as frutta, so the world of Hiranyagarbha,— who represents the individual souls m their collective aspect,—higher than the ether, should be understood as designated as the fruit belong ing to the worshipper (of the pranava) of three elements The object of the perception of a person, who has come to that world, 18 he (the four faced) alone, the ruler of that world It 1s quite appropriate to hold that the person, residing m that world and representing the mdividual souls mm thew collective aspect, 1s superior to those discrete souls which are embodied bemgs, yet are superior to the body, the sense organs, etc Hence the object which one sees 18 the four faced Brahma On this suggestion, we reply The Highest Self alone, the topic of discussion and the cause of the world, 1s the object which one sees Why? ^ Onaccount of designation”,1e on account of the designation of the qualities of the Highest Self, such as, ‘bemg the object to be attained by the wise’, ‘bemg tranquil’, ‘bemg ageless’, ‘bemg mmor tal’, ‘bemg fearless’ and the rest, mentioned in tho passage Through this very syllable “om” as the support, a knower reachos that which 18 tranquil, ageless, immortal, fearless, the supreme, the supreme goal’? (Prasna 67) “A mass of souls’ implies one who has connec tion with the body and the rest, generated by karmas, and that (viz connection with the body, etc ) 1s declared by Scripture to be pertaining to the four faced Brahma too, m the passage ‘He who first creates Brahms’ (Svet 618) Nor 28 the world of the four faced Brahma higher than the ether, 1t being mcluded among the heaven and the rest The world, mentioned in the passago He sees the Person, lymg within the city’ (Praéna 5 5), 18 not the world of Brabm&,— otherwise called the ‘world of truth’ and an abode for the enjoyment of the fruits of works, but 1s the world of Brahman,—who 18 the 0006 of digcussion and the object which one sees,—to be approached by the freed, 1t bemg mdicated. as the sleeping place of the Person, higher than even the ‘masa of souls’ which itself 18 higher than all worlds 1 Here the dair sugiz rmplies reason in accordance with Pin 8 2 126, SD K 3108 4‘ Pardyanam' not mcluded under the original text 11 [80 1 8 18 162 VEDANTA KAUSTUBHA ADH 4] This very world of the Supreme Brahman 1s declared as the object to be attamed by the wise by another Upanigad of the same Athar vanas, beginning ‘““The place which, all the Vedas record, that which all the austerrties declare, wishing what people practise chastity, that place I tell you in brief’’’ (Katha 215), and contimumg ‘That 18 the best support, that 1s the supreme support By knowing that support one rejoices i the world of Brahman’ (Katha 217) That very Upanisad declares the unattamableness of this (world of Brahman) by the non knower, and ita attamableness by the knower, as well as its difference from mundane existence m the passages “But he who has not understanding, who 1s inattentive, and ever impure, does not reach that place, and goea to transmigratory existence But he who has understanding, who 18 attentive and ever pure, reaches that place, whence he 18 not born agam Aman, however, who has unde standing as his charioteer, the mind as the rem, reaches the end of the journey, that highest place of Visnu’ (Katha 37-8) In the Santi parva, It 18 said in the beginning of the Harita mt& ‘Yudhisthira said “A man of what nature, of what conduct, of what knowledge, of what resort, attams the place of Brahman, that 1s higher than prakria and eternal?” Bhigma said ^ He who 1s engaged in the religious duties m connection with salvation, who 18 abstemious, who has conquered the senses, attains the supreme place that 18 higher than prakrti and eternal”’ (Meh& 129968 9969) 7 From such question and answer by the wisest men, the superiority of thea world of Brahman—the object of enquiry—to prakrti, 108 attamableness only through the religious duties in connection, with salvation, and 108 eternity, are established Hence, 1t 1s established that the object which, one sees 18 Brahman, lyimg in the वकि, and higher than prakrti, in ita effected and in, 1t8 causal conditions Here ends the section entitled ‘One sees’ (4) COMPARISON Samkara Interpretation different, viz according to him, the question 28 whether the higher or the lower Brahman 1s meant here, and not 1 P 716 1168 22 28 vol 8 [so 1 3 14 ADH 6] VEDANTA PARLIATA SAUBABHA 163 whether Brahman or Brahmé, the four faced The conclusion, of course, 18 that the higher Brahman 18 meant 1 Adhikarana 6 The section entitled ‘The small’ (8१४८०४७ 14-28) SUTRA 14 “THE SMALL (ETHER) 18 BRAHMAN, ON AGOOUNT OF WHAT FOLLOWS ° Vedinta-parijata-saurabha The ‘small’ ether, mentioned in the passage ‘In this city of Brahman 18 9 small lotus, a chamber, small 18 the ether within it’ (Chind 8113), can be the Highest Self alone Why? ‘On account of what followa’’, 1e on account of the peculiar qualities of the Highest Self, which are designated subsequently im the passage ‘As large 1s this ether, so large 18 that ether within the space In 1t both the heaven, and the earth are contamed ‘This soul 18 free from sins, ageless’ (Chand 8 1 83) and 80 on Vedanta-kaustubha Thus, on, the giound of the text “He sees the Person lymg m the aty’ (Praéne 5 6), ‘lymg withm, the aty’, as well as ‘bemg the object which one sees’, fit m on the part of the Highest Self as possessmg a manifest auspicious form In the very same manner, smallness, too, fits in on His part as residing in the abode, viz the heart lotus With this in his mind, the reverend author of the aphorisms says now We find the followmg text m the Chindogya mmedistely after the doctiine of the Plenty * ‘Now what 1s within this city of Brahman 18 a small lotus, ® chamber, small 1s the ether within 1t What 18 withm that should be searched for, that, verily, should be enqured mto’ (Chand 811) The meanmg of the text, according to us, 18 a8 follows ‘what 1s’ within ‘this aty of Brahman’,—ie withm, the body which 1s the abode where the individual soul, a part of Brahman, enjoys the fruit of 1te karmas and which 1s the place where 1t realizes 188 1313 p 331 ‘Kun aamin vdkye param Brahma abladhydtavyam upadigyaia ahasvit aparam th 28 R, Bh, SK, B 9 Op ov «VE 1388 fso 1 3 lt 164. VEDANTA KAUSTUBHA ApH 6 | Brahman,—is a “small °, 1 © a tiny ‘lotus’, viz the heart, well known from Scripture, that very thing 18 a chamber asit were In that same chamber, there 15 a “‘small’’,1e a tiny, or one who has manifested himself in a subtle form in accordance with the wish of his own devotees who are devoted to none else, ‘ether’, 1e one who 1s pervasive by nature In that heart lotus, the small Brahman who 1s denoted by the term ‘ether’ ‘should be searched for’,1e should be disarmunated. as different from the enquirer, a8 well as from the body, and ‘should be enquired into’, 16 should be meditated on repeatedly through the ‘hearmg’ of the Vedanta Here a doubt amses, viz whether by the term ‘small ether’ the elemental ether 18 to be understood, or the Highest Self If it be suggested The elemental ether, because the term ‘ether’ 18 well known to denote the elemental ether, and because the term ‘small’ too, a8 mmplymg a subtle object, may be applied to 1b It cannot be gaid thatin the text ‘As large 18 this ether, so large 18 the ether with, the heart’ (Chand 813), one and the same thing (viz the ether) cannot reasonably be both the object compared and the object (upa- meya and upamfna) with which, 1t 1s,—because it can appropriately be so on the ground of the distmction, of the external and the internal + Or, let the embodied soul, like the pomt of a spoke only, be the small ether, because 1t, too, 18 known from the passage ‘Now this serenity (ie serene bemg) having arsen from this body’ (Ohind 8 8 4) Being 9007010 by nature, it can, be fittingly termed ‘small’, and, bemg undefiled by the body, the sense organs and the rest, 1t can be fittingly eompared to the ether *— We reply “The small”, 16 the amall other, 18 none but the Highest Self Why? ‘On account of what follows ”,1e on account of the reasons contamed m, the concludimg text,1e on account of the peculiar qualities of the Highest Self, viz “bemg comparable to the ether’, ‘bemg the support of all worlds, beginnmg with the earth’, “pemg the soul’, “bemg free from ams’—and the rest Thus, m the passage ‘As large 18 this ether, so large 1s that ether withm the 1 That 1s, es the external ether 10 1s the upamdna, aa the mnternal ether the upameya Hence no contradichon 18 mvolved. 2 That 18 as the ether remams aloof from the mmpumtses of the world, though connected with 1t, so the soul remams aloof from the mpunties of the body and the rest, though connected with them Hence the latter may be compared with the former [st 1 3 10 ADH 6 | VEDANTA PABIJATA SAURABHA 165 heart’ (Chind 8 1 3) the small ether, 1e the Supreme Bemg alone, 18 compared to the well known ether, smce when two different things can be reasonably held to be the object with which the thing 1s com pared and the object compared, 1t 18 unreasonable to suppose one and the same thing to be both (viz upamfns and upameya) ‘Bemg the supporter of all effecta’ too, mentioned m the pasaage ‘In it both the heaven and the earth are contamed’ (Chind 813), fits m on the part of the Highest Self alone The attributes lke “bemg the soul’, “bemg free from sms’ and the rest, mentioned 1s the passage ‘This soul 18 free from sins, ageless, deathleas, sorrowless, without hunger, without thirst, possessed of true desires, possessed of true resolves’ (Chind 8 1 6), fit 17 only uf the Highest Self be understood Moreover, after having designated the non permanency of the fruita of woiks and ther incapacity of knowmg Him m the passage ‘As here the world won by work perishes, so hereafter the world won by merit perishes’ (Chind 816), Scripture concludes ‘Now, those who depart, having known the soul here and those true desires, come to have free movement in all the worlds’ (Chind 816) That 38, those worshippers who ‘depart’ to the other world, ‘havmg Imown’, 16 having realized ‘the soul’,1e the Supreme Lord called ‘the small’, and "10088 , 1 6 His qualities, come to have free movement in all the worlds Accordingly, the small ether 18 the Highest Self, mnce then alone free movement 18 explicable on, the part of those who know the nature and qualities of the ‘small one’ SUTRA 15 “Qn ACCOUNT OF GOING AND OF WOED, FOR THUS IT IS SEEN, THERE 78 A MARK AS WELL ”’ Vedanta-parijdita-saurabha The “gong” 18 mentioned m the text ‘All bemgs are gomg day by day’ (Chand 8 321), and the “ word” 18 ‘The world of Brahman’ (Chind 8 3 2%),—on account of these two, the ‘small one’ 18 ascer- tained to be the Supreme Bemg The daily going 1s “seen thus’’ m another scriptural text too, viz ‘Then, my dear, he comes to be ‡ 8 R, Bh, SK, ए ० Op cit fsc 1 3 15 166 VEDANTA KAUSTUBHA ADH 6] united with the Exmstent”’ (Chand 6812) If the karmadhiaraya compound be understood,? then Brahman alone ए ‘the mark’, 1 © the primary meaning of the word ("Brahma loka’) “ as well "ˆ Vedinta-kaustubha For this reason too, says the author, the small ether 18 the Highest Self The subsequent reasons are bemg amplified now In the text about the small ether, viz ‘Just as those who do not know the place move again and agam over a hidden treasure of gold, but do not find 1t, 80 these bemgs are gomg day by day to that world of Brahman but do not find 1४, for they are carmed away by untruth’ (Chand 8 3 2), the phrase ‘are going day by day’ states the “‘gomg’’, and the “word” 18 ‘this world of Brahman’, (Brahma loka)}—on account of these two, 10 15 known that the small ether 1s the Highest Self The sense 18 that because of the gomg of the mdividual souls, mdicated by the term ‘bemgs’, to Brahman daily during deep sleep when all the sense organs are dissolved, and because of the word ‘world of Brahman’, the small ether 18 ascertained to be none but the Highest Self, 98 the individual soul 1s one who approaches (and hence cannot be the goal approached), and as going 1s not appropriate on the part of the elemental ether “For thus 16 18 seen ”’,16 the gomg of all bemgs to the Highest Self alone day by day during the state of deep sleep, as well as their return therefrom, are found, m the very same manner, 1n other passages too, viz ‘“So exactly, my dear, all these bemgs, bemg united with the Existent, do not know, we have become united with the Existent”’’ (Chand 692), ‘““Hayimg come back from the Exs tent, they do not know We have come back from the Exstent”’ (Chand 6101) Im the very same manner, the term ‘world of Brah man’, too, 18 found apphed to the Highest Self, as m the passage ‘This 18 the world of Brahman, 0 king,” said he’ (Brh 48 39) The phrase ‘that’ (Chind 832) mdicates the going of all bemgs there (viz to Brahman) That 15, the term ‘world of Brahma’ (Brahma loka),—stated to be m apposition with the word ‘that’ which denotes the ‘small one’, and explained as a karmadhiraya compound thus “the world which 1s Brahman’,—is “a mark”’,106 a convincing proof, that the small ether 1s the Highest Brahman 1 Op ott § Bee below V K fat 1 3 16 +त 6 | VEDANTA PARIJATA SAURABHA 167 SOTRA 16 ‘‘AND ON ACCOUNT OF SUPPORTING (THE LoRD 18 THR SMALL ETHER), BHCAUSH THIS GREATNESS IS OBSERVED iy Him (पषति ANOTHER SORIPTURAL PASSAGR) ”’ Vedanta-parijita-saurabha The holding apart, mentioned m the passage ‘He 18 the bndge, a lhmatary support of these worlds’ (Chind 8 4 1 1), fits m 1६ the small ether be the Highest Self, because “this greatness 18 observed” “in him १, 18 m the Highest Self alone who 1s called ‘a support’? on the authority of another seruptural passage, viz "67 the command of this Imperishable, Girgi, the sun and the moon stand, held apart’ (Brh 893) Vedanta-kaustubha On account of the following reason, viz = On account of snpport- ng’, by the word ‘small ether’, the Highest Self alone 1s to be under atood here Compare “Now, he who 28 the soul is the bridge, a imitary sopport for keepimg these worlds apart’ (Chand 841) The sense 18 (The soul 1s) ‘a bmdge’,—or, the cause of the non miter muxture,—and a ‘limstary support’,—or that which separates,—‘for keeping apart’—1e for preventing the intermixture or splittmg asunder ‘of these worlda’, or of the worlds separated from one another as relating to the soul (1e internal), and as relatmg to the gods (16 external) The senge 1s that as ‘‘ this greatness”, viz supporting, 4418 observed’’ in, the Highest Self m another scriptural passage, 80 here, too, the small ether, the hmitary support of all the worlds, 18 known, to be the Highest Self The other scriptural passage is to the effect ‘At the command of this Impenshable, तह, the sun and the moon atand held apart’ (Brh 389) Simularly, there 1s ® passage “Hoe w the Lord of all, he uw the Lord of the worlds, he 1s the bndge, the lmitary support for keeping these worlds apart’ (Brh 4 4 22 4) 1§ R, Bh, SK, B $088 ed ahghtly different, p 14 viz ‘Aaya ca mahimno dhrtyd khyasya ? 8, 8 Bh 4 Correct quotation Kea sarvedvara esa bhitddhapanr esa क्थ pdiah ea eatul + Vide Brh 4422, p 246 (80 1 3 17 168 VEDANTA PARIJATA SAUBABHA ADH 5] COMPARISON Ramfnuja, Srikantha and Baladeva This 18 stitra 16 17 the commentanes of RAmaénuja and Srikantha Resulting meaning same, although the meaning of words different, viz ‘asya’ means ‘of the Lord’ and ‘asmm’ means in the small ether Hence the sitra ‘Because supporting, which 18 a greatness of him (viz the Lord), 18 observed 179 1t (viz 17), the small ether)’ 1 SUTRA 17 ‘ AND BHOAUSE IT IS WHLL ENOWN ”’ Vedainta-parijata-saurabha And because the word ‘ether’ 1s well known to be denoting the Highest Self as well,—as m, the passages “The ether, verily, 1s the revealer of name and form’ (Chind 81413), ‘All these begs, forsooth, arise from the ether alone’ (Chind 1 9 1 8),—the small ether 18 none but the Highest Self Vedanta-kaustubha Again, the small ether should be understood to be none but the Highest Self Why? Because the word ‘ether’ 1s well-known to be denoting the Highest Self as well Where? In the passages ‘The ether, verily, 18 the revealer of name and form’ (Chand 8 141), ‘All these beings, forsooth, arise from the ether alone’ (Chand 19 1) COMPARISON Srikantha Interpretation different, viz ‘Because (the Lord) 18 celebrated (in, other Upanwads, viz Mahopanisad, Kaivalya upanigad and the rest), to be an object to be worshipped as abiding m the small lotus, (the small ether 1s the Lord)’ 4 1 इल B 1315, pp 3089 Part 1 अ+ 1815 pp 4878 PartS BB 1316 a $ 68 R Bh “SK 1316 p 488 Part 6 [श 1 3 1819 ADH 5] VEDANTA PARIJATA SAURABHA 169 SUTRA 18 “Ty rt BE OBJROTHD THAT ON AOQOOUNT OF A REFHRENOE TO THE OTHER, (VIZ THH INDIVIDUAL SOUL), HH (IS THE SMALL ETHER), (WH REPLY ) NO, BROAUSE OF IMPOssIBILiry "° Vedanta-parijata-saurabha If 1t be objected that ^< on account of a reference’ to the individual soul as well m the middle of the text about the ‘amall one’, viz m the passage “This serene bemg having arisen from this body, having attamed the form of highest hght, 18 completed nits own form ‘This 18 the soul, said he’ (Chfind 8 8 & 1), let the mdividual soul be the ‘amall one ’,— (We reply ) ‘no’, “because of the mposaibility ” of the qualities of freedom from sins and the rest,? on the part of the individual soul Vedanta-kaustubha If 1t be objected that ^ on account of a reference * to the mndividual soul by the term ‘serene bemg m the middle of the text about the amall ether, viz in the passage “This serene bemg, having arisen from this body, having attamed the form of highest light, 18 completed. mitsownform ‘Thiswthesoul,sadhe Ths 18 mmortal, fearless’ (Chand 8 3 4), let “him ”’ alone be the small ether,— (Wereply )‘No’ Why? ‘Because of mmpossibility”’,1e because the above mentioned qualities of freedom from sms and the rest are impossible on the part of the individual soul SUTRA 19 “Ty It BH OBJECTED THAT FROM WHAT IS SUBSEQUENT, (THE INDIVIDUAL SOUL MAY BE MHANT HERE), (WE REELY ) BUT (THAT SUBSEQUENT P4SSaGH REFERS TO THH SOUL SO FAB ONLY) IT HAS ITS REAL NATURH MANIFEST ^ Vedanta-parijata-saurabha If # be objected that “from what 1s subsequent 7, 196 from Prajapati's statement referrmg to the mdividual soul, the eight fold 18 R Bh, SE, B 2 Vide Ohind §15 [so 1 ॐ 19 170 VEDANTA KAUSTUBHA apg 65] qualtiea of freedom from ams and the rest are known to belong to the mdrvidual soul as well, hence let 1t alone be the small ether,— We reply The Highest Self, endowed with the above mentioned qualities and having His real nature ever mantfest, 18 the ‘small ons’ , but not the mdividual soul, havmg ita real nature mantfest, (not always, but only durmg release) Vedainta-kaustubha Here the word ‘small’ 18 to be supplied from the mam, aphor1sm,* and the words ‘he, no’ from the precedimg one® If it be objected This 18 impossible ‘From what 1s subsequent’ to the doctrme of the ‘small’,1e from the statement of PrajApati, the mdividual soul should be known as endowed with the attributes of freedom from ams and the rest 06008, here too let 1t alone be the ‘small one’, endowed. with the qualities of freedom from sms and the rest,— (We reply )‘“‘No” There, viz m the passage ‘Having attained the form of Highest hght, 1+ 18 completed im xta own form’ (Chand 834), the mdividual soul which has 18 real nature manifest, 18 mtended to be designated The word “but” (m the sitra) dearly indicates the great difference between that which has tts real nature manifest and the ‘small one’ the real nature of which 18 ever unveiled and which 1s ever beyond the conventional distmctions of bondage and release Thus the statement of Prajipaii (Chind 871) teaches the individual soul as possesamg the attributes of freedom from 87708 and the rest,—the soul which has 188 real attributes concealed by the states of walang and the rest, rooted on karmas, meritorious or non. meritorious, and existent from all eternity, and which has 108 real nature manifest through the attamment of the Highest Self, caused by meditation on Him But the text about the ‘small one’ (Chand 8 1 5) teaches the Highest Self as possessing the attributes of freedom from sins and the rest,—the Self who has His nature and attmbutes ever manifest, and who 1s denoted by the term ‘amall ether’ 8 i The contrast 15 between, the nifyduwbhilia evaripa Paramdiman and the aurbhiita svaripa jivdiman See VK below ४ Viz Br Sa 1814 ॐ Viz Br अ 1318 ® Thats the Highest Self 1s always possessed of the attributes of freedom from sins and the rest while the ndividual soul 18 not always possessed of them, but only when ite real nature comes to be manifested Hence the amall one’ which 18 altaya posseased of these atinbutes cannot be the madrvidual soul [50 1 3 19 ADH 6] VEDANTA KAUSTUBHA 171 The meaning of the scriptural text (Chand 8 3 4) 18 as follows Just as the eye,—enveloped im deep darkness and hence unable to perform 178 own special function of making known objects like clothes, ornaments and the‘rest,—havmg attamed the ever unenveloped sun, 18 completed mm its own form and able to perform ita own special fonction, of manifestang 168 own objects,—so the mdividual soul, ‘having attamed’, 16 having completely attamed, near rteclf, the ‘highest’, 16 the Bemg different from the sentient mdrvidual soul and the non sentient, ‘hght’, 16 the real nature of the Whole the revealer of all, 18 ‘completed’ im its real nature as knowledge, different from the body, the sense organs and the rest and endowed with ita own blise,—as such 1t 18 said to have 108 real nature manifest (हषः bhiita svaripa) The word ‘&virbhita svariipa’ 18 to be explained. as ‘one whose real nature has become manifest’ Moreover, as ‘hems a bridge’, ‘bemg the hmitary support of all worlds’, and ‘bemg the controller of the sentaent and the non sentient’ are not possible even, on, the part of the dividual soul which bas 178 real nature manifest, so the small ether can never be supposed to be the mdzvidual soul In the doctrine of the ‘small’ (Chind 8 1 6), the attmbutes of freedom from sins and the rest, which are special to one who has this real nature ever manifest, are mentioned, while in the doctrine taught by Prajapati (Chind 871), only those that are special to that which has its nature manifest (and not ever manifest) Henoe, the reason “because of impossibility’ (mentioned m Br Si 1318) remams m force COMPARISON Samkara Interpretataon different, viz ‘If 1t be said + (then we reply) No, but (the passage im question refers to the soul only so far) as ita real nature haa become manifest (1e so far 10 has become Brahman)1 Thus, accordmg to Samkara, the statement of Praj&pati (Chind 8 ¶ 1) does not really refer to the mdividual soul, but to Brahman, Accordmg to Nimbi&rka, however, as we have seen, 10 refers to the freed soul, which too 18 different from Brahman 1 8 8 1319 pp 338 ef seg [8 1 9 20 172 VEDANTA PABLJATA SAUBABHA ADH 6 | Bhaskara He, too, points out that the statement of Prajipati does not refer to the individual soul as such, but to the soul which has become the Supreme Soul in nature ! SUTRA 20 ‘‘ AND THE REFERENOH HAS A DIFFERENT PURPOSE ° Vedanta -parijita-saurabha “The reference” to the mdividual soul 18 for showing that the Supreme Soul 18 the cause of the manjfestation of the real nature of the individual soul Vedanta-kaustubha To the objection, viz If the small ether be the Supreme Soul having His real nature ever manifest, then the reference to the 1060 चा dual soul 77, the text about the ‘small one’, viz in the passage ‘Now, this serene being, haying amsen from this body’ (Chand 8 8 4), must have a purport,—the author replies here The word “and `` (in the sttra) umples possibility Just as on. attaming the sun, the eye, overpowered so long by darkness, 18 com pleted m ita real form, so on, attammg the highest light,1e the small ether, the wndividual soul, havimg 80 long 108 real nature and qualities like freedom from. sins and the rest hidden by the beginningless miyi, 18 completed n1ts own specialform Thus, the reference to the individual soul m the statement of Prajipati 1s simply for showmg that the small ether 18 the cause of the manzfestation of the real form of the individual soul, and not for proving that the small ether 1s the mdividual soul itself COMPARISON Samkara and 21128128. Interpretation different, viz: ‘And the reference (to the individual soul) has s different purpose (viz the determmming of the nature of Brabman)’2 According to Nimb&rka, however, as we have seen, 1 Bh B 1319 p 58 » 88 1320 p 339 Bh B 1820 p 58 [so 1 3 21 22 ADH 6 | VEDANTA PARIJITA SAURABHA 173 the purpose is to show that Brahman 1s the cause of the manifestation of the real nature of the soul SUTRA 21 “Ilr IT BE OBJHCTED THAT ON AOCOOUNT OF THE SORIPTURAL DECLARATION OF WHAT IS SMALL (THH LORD IS NOT THY SMALL ETHER), (WH REPLY ) THAT HAS BREEN SAID” Vedanta-parijata-saurabha “Tf 1 be objected, that on account of the scriptural declaration of what 18 small’, the all pervamve Bemg cannot be understood here,— (we reply ) the answer to this has already been given 1 Vedanta-kaustubha «Tf it be objected that on account of the scmptural declaration of whatis small *’ im the passage ‘Small 18 the ether within 1t’ (Chand 8 1 1), let the mdividual soul alone, which 1s atomic m, 8126, be the ‘small one ’,— (We reply ) The answer to this has been given under the aphorism ‘Because (Brahman) 18 to be concerved thus, as m the case of the ether’ (Br Si 1 27) SUTRA 22 ‘AND BHOAUSE OF THH IMITATION OF THAT ° Vedinta-pairijaita-saurabha “And because of the imitation”’ “of that’, 16 of that which has its real nature ever manifest, m accordance with the passage “He alone shiwmg, everything shines’ (Katha 515, Mund 2210, Svet 6 149), the mduvidual soul, the पणाः, cannot be the ‘small one’, having 108 real nature ever manzfeat Vedinta-kaustubha The author says that for this reason, too, the mdividual soul 18 not the small ether 1 Vide Br Si 127 2 8, Bh [80 1 3 23 174. VEDANTA PARIJATA SAUBABHA ADH 5] Because of the umitation “‘of that”’,1e of the small ether having the eight fold attributes ever manifest, by that which has 108 attributes of freedom from mns and the rest manifest (and not ever manifest) the ‘small one’ 18 none but the Highest Self Just as in the Mundaka, declaring the imitation of the Lord by all m the passage ‘He alone shining, everythmg shines’ (Mund 2210), and declaring further thai everything 18 to be manifested by the Lord m the passage ‘Through his ght all this shines’ (Mund 2210), all thmgs which are imitators and objects to be manifested cannot be the object which 18 imitated and the object which manifests,—so the dividual soul, mentioned by Praj&pati, and an umitator, cannot be Brahman, denoted by the term ‘small’, and object to be imitated. COMPARISON Samkara and Bhdskara Interpretation different, viz according to them, the siitras 22 23 form. a new adhikarana, designating that the passage Mundaks 2 2 10 refers not to a lummous substance, but to the Supreme Soul! But according to Nimb&rka, they form parts of the preceding adhikarana, setting forth additional arguments as to why the ‘small ether’ 18 none but the Supreme Soul Raménuja, Srikantha and Baladeva According to all, the word ‘anukrteh’ means “because of simi lanty’ Thats, the mdividual soul 18 not the ‘amall one’ or Brahman, because it 18 only simular to Him ॐ SOTRA 23 °" MoREOVES (THIS I8) DECLARED BY Smprr”’® Vedanta-parijata-saurabha Also Smrti declares ‘They have come to attam equality of attributes with me’ (Git& 14 2 4) 18B 1323, pp 3407 Bh B 18 22 pp 58 ef seg 9 (57 B 1321 p $13, Part 1, Tad anubdras tat aimyam’ SK B 182] pp 4445 2970 6, © 28 18 22 $ 088 ed,p 16 reads Aps amaryyais 4R,B [७0 1 3 24 ADH 6] VEDANTA PARIJATA SAURABHA 175 Vedanta-kaustubha Smyti declares the equality of the mdividual soul, freed from all bondage, with the Supreme Soul, in the passage ‘They have come to attam, equality of attmbutes with moe’ (Gité 142) Hence, 1 18 estabhshed that the amall ether 1s none but the Supreme Soul Here ends the section, entitled “The small’ (6) COMPARISON Samkara and Bhiaskara Reading different, viz ‘Api oa smaryyate’ Interpretation different, viz —* Further, Smrta (viz Git&é 1612, etc) declares (the Soul to be the cause of the manifestation of all)’ 1 Ramanuja and Baladeva Reading ‘Api smaiyyate’ 2 Srikantha ‘Api ca smaryyate’, 1e ‘Moreover Smrti declares (that the Lord 18 to be meditated on as abiding in the heart lotus 8) ° Adhikaransa 6 The seation entitled ‘What 18 measured (Sititrags 24 25) SUTRA 24 Qm ACOOUNT OF THE TEXT ONLY, WHAT IS MHASURED (18 THE LOED) 99 Vedinta-parijata-saurabha ‘What 16 measured”’,1e what 1s of the size of a thumb, 18 none but the Highest Person, ‘on, account of the text” ‘The Lord of past and future’ (Katha 4 13 +) 1§ B 1338 p 948 Bh B 1323 p 59 28:1 B 19 98, p 318, 29201, 628 13 23 28K B 1328 p 445 Parts ५ 8 R Bh, SK B [80 1 $ 24 176 VEDANTA KAUSTUBHA ADH 6} Vedanta-kaustubha Thus, 1t has been established that Brahman 18 to be meditated on as the ‘small one’ Now, the author pomts out that Brahman 18 to be meditated on, as of the size of merely a thumb In the Katha valli, we read ‘The Person, of the aize of merely a thumb, dwells in the midst of the soul’ (Katha 412), agam ‘The Person, of the size of merely a thumb, smokeless like hght’ (Katha 413) again ‘The Person, of the mze of merely a thumb, the mner soul, 18 ever seated m the heart of bemgs’ (Katha 617) Here, a doubt arises as to whether the Person of the mize of merely a thumb 18 the mdividual soul or the Highest Person The prima face view 18 a8 follows The Person of the size of merely a thumb 18 the mdividual soul m accordance with the Svet&évatara text, viz ‘The lord of the vital breaths, who 18 of the size of merely a thumb and of a form hke the sun, moves about through his own works’ (Svet 6 7d-8a), as well as m accordance with the Smrti passage, viz ‘Then Yama drew forth, by force, from the body of Satyav&na, the person, of the size of merely a thumb, taed to the noose and brought under his control’ (Maha 3 16763 1) With regard to this, we reply “What 18 measured”,10e the Person of the size of merely a thumb, mentioned in the Katha valh, 18 none but the Supreme Soul Why? ‘On account of the text”, 16 on account of the text “The lord of past and future’ (Katha 413) The sense 18 this Although ‘bemg of the mze of merely © thumb’, mentioned m the above Scnpture and Smrt: texts, 18 here perceived to be a characteristic mark of the mdividual soul, yet that mark 18 set aside,*—this 1s the sense If 1b be objected It bemg umposmble for the mdividual soul, which 1s by nature atomic in mze, to be of the mze of a thumb, and there being the mark ‘tied to the noose’, the individual soul can, be of the mze of merely a thumb only xf 208 subtle body be meant® But 1t 1 © 806 lme 5, vol 1 > That 1s, although in the above scriptural and Smrtr texta the mdividual soul has been designated as of the mze of a thumb yet in other numerous passages 1b 19 demgnated as of the mize of an aiom meraly Hence the above desemptzon 18 seb acide 2 Thetis mnce the mdividual soul cannot be of the mze of a thumb being declared to be afomtiain. mze the designation of 10 as of the size of a thumb merely means that ita subtle body 1s 80 and not that 1t rtaelf 15 so [भ 1 8 26 + 6] VEDANTA 22274 SAUBRABHA Li7 18 umpossible for Brahman, the topic of discussion, to be of the size of merely a thumb, even though repeatedly taught by Saripture,— (We reply ) No, 1b bemg possible for Brahman to be so, 17, accord ance with, the wish of His devotees, and on account of His connection, with place (viz the heart) With regard to this pomt, a preceding aphorism (viz Br Si 127) may be consulted Moreover, on account also of a text referrmg to the Person, of the size of merely a thumb, viz ‘Let one draw him forth from his own body with firmness, as a pith from a reed Let one know him’ (Katha 617), the Supreme Soul alone 18 of the mze of merely a thumb Thus, the meanmg of the text 1s as follows The mdividual soul, entitled to know Brahman, the agent, endowed with a mght discrimimation between the soul and the non, soul,—amplied by the phrase ‘from his own body’,— should draw forth’, 1e should hft up or put outade,—through mtense prayer agam,— him’, 1e the Person, of the mze of a thumb, the object and known, first through meditation to be within the heart, ‘from his own body’, 1e from the body known as his own, ‘as the pith from ® reed’, then “he should know him with firmness’ If this be so, the Person of the size of merely a thumb, the object to be worshipped, must be other than the worshipper himself SUTRA 25 «‹ Bor (ree Logp 28 8772 TO BE OF THR SIZE OF MERELY 4 THUMB) IN REFERENCE TO THE HEART (OF MEN), BECAUSE MEN (4LONB) ARE ENTITLED (TO SORIPTURE) ” Vedanta-parijdta-saurabha The Lord can very well be of the size of merely a thumb, ^ reference to the heart” of the worshippers To the objection, viz The size of the heart m animals being not fixed, how can Brahman be of the mze of a thumb m reference to the heart ?—the author 7601168 ‘‘ Because men (alone) are entitled (to Soripture) ” Vedanta-kaustubha The author 18 justifymg the contention that Brahman can be of the size of merely a thumb 12 [st 1 3 26 178 VEDANTA KAUSTUBHA ADH 6] Even an all pervasive Bemg can, be of the size of merely a thumb, ‘‘unth reference to the heart’’, 16 with reference to the heart, or the heart lotus which 1s of the size of merely a thumb, of His own devotees, devoted to Him alone and to none else The sense 18 that this designation 18 mdeed proper like the demgnation of the Lord as ‘one who makes three strides’ (Trvikrama), in reference to the three worlds 1 Or else, (an alternative explanation of the word ‘‘ hrdyapeksa- ya”) As from the word “heart ” (‘‘ hrd ”’) alone the mze of that which 18 within it (viz the Lord) 1s known, the words “in reference to” (“apekgayé*’) are to be understood as ‘im reference to the worshippers’, 16 m, accordance with, ther wish > To the objection, viz As the 6128 of the beart differs m accordance with, the difference of hymg creatures, the text about (the Person of the size of merely) a thumb cannot be explamed in reference to the heart,—we reply ‘‘ Because men (alone) are entatled’’ to Scripture This 18 the meanmg ठ ‘That to which men are entitled’ (make ‘ manusySidhikara ’), ‘the state of that’ (make ‘manugyidhikiratva’), on, account of that (make ‘manusyidbikaratvit’) The meaning of the sariptural text concerning (ihe Person of the mze of merely) a thumb 18 explicable m reference to the heart of men Although Scripture 18 Of & universal application,“ yet as men alone can, be worshippers and seekers, they alone are entitled to it Hence, no contradiction arises here even, if the hearts of elephants and lice be not of the mze of merely a thumb, as they are not entitled to works enjoined in, Sorip ture and Smrti, as established m the mxth chapter, determming the conditions of bemg entitled to sacrifices and so on5 Thus, it 18 1 Trunkrama i an epithet of Vesnu, who paced the three worlds in three steps in His Vdmana or Dwarf incarnation The sense 18 that just as the all- pervading Lord 1s said to have three strides only so He may be said to be of the mze of a thumb only 2 Ile the Lord manifesta Humself as of the mze of a thumb to please his devotees 8 The compound manugyddhsktdraied? 18 to be explamed ag follows ¢ That 28 sorptural mandates are to be followed by all 6 Vide Pi Mi 8G 6145 pp 504-7 Part 1 fst 1 3 26 ADH 7 ] VEDANTA PABIJATA SAURABHA 179 established that the Supreme Soul alone 18 the Person of the mze of merely a thumb Here ends the section entitled ‘What 1s measured’ ! (8) Adhikarana’7 The seotion entitled ‘The deity’ (Statras 26-30) SUTRA 26 “ KVEN THOSH WHO RH ABOVE THEM (7 7 MEN) (ARB ENTITLED TO THE WORSHIP OF 384 पा ^ त), (80) BADARIYANA (HOLDS), BHOAUSH OF POSSIBILITY ”’ Vedanta-parijaita-saurabha The gods and the rest also, who are above men, are entitled to such 8 worship of Brahman,—so thinks the reverend “ Badariyana ”” Vedanta-kaustubha It has been said im the last section that the text about the Person of the size of merely a thumb 18 explicable im reference to the heart of men, a8 men are entitled to Senpture Now, modentally, the question as to whether or not gods too are entitled to the worship of Brahman, 1s being considered In the BrhadBranyaka, we read. “Whoever among the gods was awakened, to this, he alone became that, hkewise among the sages’ (अ 1410) (The sense ) Whoever among the gods, and smularly among the sages ‘was awakened’, 1e directly percerved Brahman, ‘he alone’ attained the nature of Brahman Here, on the doubt, viz whether or not the gods are entitled to the worship of Brahman, which 18 & means to attammg His nature, if the suggestion be As men are entitled to Scripture, and as Indra and the rest are incapable of practsamg meditation,—seemg that they, whose bodies consist of sacred texts, are not posseased of physical bodies,2—the worship of Brahman 18 not possible on the part of the gods,—we reply Such 4 worship of Brahman 18 posable on the part of gods as well, who are ‘above’ men,—so the reverend “ Bidariyana”’ thmks Why? 1 The section entitled What is measured’ 1s resumed m stitra 1 8 40 2 That us, mm order that one might carry op medrtatnen, one must have a phymeal body which 4 godlacks Hence a god cannot practise meditation [st 1 ॐ 26 180 VEDANTA KAUSTUBHA ADH 7] ‘Qn acoount of possibibty,”1e because the worship and the like of Brahman, leading to salyatzon which 18 characterized. by the attamment of Brahman and 1s preceded by the cessation of all retmbutive experience due to their own works, 1s possible on their part as well Thus, although they have supermundane and celestial enjoyment, yet since such an enjoyment is subject to the faults of non permanency, surpassa bility and the rest, 1ts cessation, one day or other, 18 possible, hence, a desire for salvation, too, 18 possible on their part, by reason of their learning the unsurpaassability, supreme blisafulness and perma- nency of the attamment of the nature of Brahman, and finally through this desire for salvation, a worship of Brahman, too, 1s possible on their part 1 there bemg proofs establishing their nght to the worship of Brahman, viz the texts ‘For one hundred and one years, forsooth Indra dwelt with Prajipati, practusing chastaty’ (Chind 8 113), “Verily, Bhrgu, the son of Varuna, approached his father Varuna, (with the request) “Sir, teach me Brahman” ˆ (Tart 311) and so on Simularly, corporality, too, 1s possible on their part mn accordance with text about the evolution of name and form,* as well as 1n accord- ance with, sacred formulg, explanatory and glorificatory passages and. tradition 3 Thus it 1s declared by Scmpture “When about to say ^ एड °, he should meditate on that deity for whom the offermg 18 taken’ (Ait Br 1184) Here, no meanmg of the text being posable unless the god referred to, be possessed of s body,5 the god must be understood to have a body In tradition too, the sun, the moon, Vasu and the rest are well known to have bodies The sons of Kuntl were born from gods like Dharma and the rest, possessed of bodies 6 1 That 18, jusb es m the case of a man, the non permanency of the earthly enjoyment leada him to seek for salvation, which yields a permanent fruit and that agam, leads him to worship the Lord as a means thereto so exactly the non permanency of the heavenly enjoyment leads a god to seek for salvation, which leads him to worship the Lord 4 Vide Oh&nd 68 9 2-4 9 Moniras artha-vdda and tithkdsa 4 Ananddérama ed p 805 These are manira and ariha vada 5 Because we cannot meditate on the deity unless he possesses a body To meditate 18 to meditate on a certain definite form Of उल B 1825 Na ht mireesa-devata dhyam adiurohat ' 9 Kuni, the wife of Pandu, had with his approval, three sons, Yudhtgura, Bhima and Arjuna, by the three derties, Dharma, Vayu and Indra respectively Vide Mah&. 1 4760 ef seg (chap 128), pp 174 @ seg, vol 1 [श 1 3 27 ADH 7 ] VEDANTA PARIJATA SAURABHA 181 In the Puri&nas, too, there 18 a multitude of legends of vanous kinds about them, possessing bodies The verses from those chapters are not quoted here for fear of increasing the bulk of the book SUTRA 27 ५ [7 rr 37 OBJHOTED THAT (IF THE GODS BE POSSESSED OF BODIES) ¢ GONTRADIOTION WITH REGARD TO WORKS (WILL 2BESUIL4), (WH REPLY ) NO, BEOAUSE OF THH OBSERVATION OF THE ASSUMPTION OF MANY (BODIES BY THH GODS, Eto ) ” Vedanta-parijaita-saurabha If 1t be objected Since the worship of Brahman 18 not possibile without a body, their corporality must surely be admitted But if that be so, 1t will grve mise to a “‘ contradiction with regard to works *’,— (We reply ) ‘‘no” such objection can arse Why’ ‘“ Because of the observation of the assumption ° amultaneously of many bodies even by one and the same deity Vedanta-kaustubha If 1t be objected Although, the corporality of the gods, as of us, 18 an mevitable conclusion, as the activitaes in connection with the repeated practice of ‘hearing’, ‘thmking’ and ‘meditating’ are possible only on the part of one who 1s endowed with & body, sense organs and mind, and as in that way alone it 18 possible for them to be the bene- factors of sacrifices, through ther actual presence, hke sacrificmg priests and the rest,.—yet 17 they be possessed of bodies, there will be “a contradiction with regard to works”, viz sacrifices and the reat, since the simultaneous presence of one body (16 of one god) In many sacrifices 18 mpossible,z7— (Wereply )‘‘No” Why? ^ Because of the observation of many worships "8 ‘ Many”,1e of various forms, ^" worship ”’, ^ on account 1 That 1s, if gods be possessed of bodies, then they may themselves be present ab sacrifices like the pmesta and conduce to their proper performance, ete 9 That 18, one and the same god 1s aaultaneously mvyoked in many sacrifices but evidently he cannot be armultaneously present m many places 8 The compound ‘anska-pratpaiter dardandt’ 1s explained as follows [87 1 3 27 182 VEDINTA KAUSTUBHA ADH 7] of the observation of that” Thus, just as one and the same teacher 18 found to be saluted sunultaneously by many saluting dis ciples, just as one and the same sun 18 found to be worshipped simul tansously by many worshippmg men, 80 there 18 no inconsistency 1n supposing that different sacrificers offer their own 0016618 to one and the same corporal deity who abides m his own place Hence no harm 1s done to sacrifices Or else, there may be another construction of the phrase “ aneka. pratipatter daréanSt*’ If 1t be objected that there will be ^ & con tradiction with regard to works” m the stated way,—(we reply ) ‘*No” Why! “On account of the assumption of many”,1e6 on account of the assumption of many forms, or on account of the attamment of many bodies, by one and the same person who 18 perfected by Yoga Why? ^" Because of the observation” of 10 m Scripture Thus, in the Moksa dharma,! a question bemg put forth concerning the Simkhya and the Yoga thus =" ^ Reverend father, it behoves you to tell me in particular about the SAmkhya and the Yoga Everything, O knower of sacred duties, 18 known to you, O best among the Kurus”’!’ (Mah& 19 11087 8), the text, having set forth an eulogy of the Samkhya and the Yoga, goes on =“ ^" Those who &re endowed with the power of the Yoga and are self controlled and majestic, enter, © Partha, through Yoga mto Prajipatis, sages, gods and the great elements Neither Yama, nor the angry Antaka,® nor the supremely mighty Mrtyu lords 1t, O king, over the Yoga of unmeasured might A yogm, O mghtiest of the Bh&ratas, can, by reason of attaming strength,“ create many bodies for himself, and move about the world by them all By some he may attam (16 enjoy) objecta, by others, he may practise a severe penance, and he may again contract them, as the sun does the multitude of 108 rays’ (Maha 12 11060-64 5) 1 Name of a section of the twelfth book of the Mahdbhdraia, from chap 174 to the end 2 P 764, ine 27 vol 3 ठ Name af Yama, the god of Death « Here the éatr-suifiz implies reason 5 © 755, lines 20-28, vol 8 [so 1 8 28 ADH 7 | VEDANTA-PARIJATA SAURABHA 183 SUTRA 28 ““T¥ IT BH OBJECTED THAT (4 CONTRADICTION WILL BESULT) WITH BHGAED TO WORD, (WE REPLY ) NO, ON ACCOUNT OF THE ORIGIN (OF HVERYTHING) IROM IT, ON ACCOUNT OF PRROEPTION (1 ग SORIPTURE) AND INFERENCE (IB Smet) ” Veddnta-parijaita-saurabha If 1t be objected thai if the corporality of the gods be admutted, a contradiction will result with regard to the Vedia words denoting them, aa these words will become meaningless prior to the origin of the 0016008 (viz the gods) denoted by them and subsequent to ther destruction,— (We reply ) No such contradiction resulta, “‘on account of the origin”? of the objects (viz the gods and the reat) “from it”, 16 from the words alone, denoting eternal prototypes or forms, and serving ॐ reminders to the thonght of Praj&pati, wm, accordance with the followmg scriptural and Smyta texts ‘He evolved name and form by means of the Veda’ (Tait Br 2623 ),‘A celestial word, without beginmng and end, eternal, and composed of the Vedas was omutted by the self born m the beginning, whence proceeded all activities’ (Mah 12 8534 4) Vedanta-kaustubha Here, the word ‘contradiction’ 1s to be supplied from the preced- ing aphorism If it be objected Very well, there may not be any contradiction, with regard to works 11 the gods be possessed of bodies, still there may be contradiction ^ with regard to the words” denoting gods and the rest, 16 with regard to the Vedio forma That 18, on account of the non eternity of the bodies of the gods,—they being due to karmas—as well as on account of the eternity of the Vedic texte, the eternal relation between a word and its meanmg will be 1P 275 08 9 vol ॐ Reading ripe R, 8K 2 FP 666, ima 22, 501 $ 8, R, Bh Reading That 18, the Vedic manérae are said to be composed by different sages like Vesedentira and go on and hence 210 may be thought that these sages bemg non eternal, the mantras composed by them must also be so, 18 the Veda must be non eternal But the fact ७ that the sages are not really the composers of the manirae, which are really eternal, but when they are aaid to be the composers of those maniras, 1b is amply meant that they ubter 1e reveal the eternally existent manira in different ages Thus,eg एण्य m one partacular age utters © manira which is then said to be Vawudenwra Then m course of time, किध perishes, but the manira remams intact and in the next age a new एक 28 deputed to utter and reveal the very same maniraandsoon Thus, the manira itaelf remaims unchanged from all eternity, only rte revealers change from age to age Hence the Vedio maniras are really sternal and so 19 the Veda 2Pp 1494 8 Bh SK, 2 8 P 50 8 Bh Of @ very amular pamege m Mahi 12 8660, ए 667 lines 9 10 vol 3, which 1s the same as the above pagsage only reads ‘Tathd Brahma horadsqu' m place of Tathd bhdud yugddsgu ' [st 1 3 30 188 VEDANTA KAUSTUBHA ADH 7] Vedanta-kaustubha To the objection, vz The view that Prajipatz, having known the particular forms of object by means of the Vedsa,—in accordance with the maxim of a person arsen from sleep,—! creates them as he did before, fits in the case of the periodical dissolution® But since in the case of the total dissolution ठ there 1s destruction of everything, how can the priority of the Veda to creation be possible? How can also 108 eternity be possible? How can again the world be preceded by 16% The author replies here The word “and” (in the siitra) 1s meant for removing the doubt The word “even” imphes possibility That 18 to say, there 18 no contradiction whatsoever “even with regard to the recurrence” consisting In a contimuous stream. of creation and dissolution of the material world, 1e with regard to the first creation at the end a great dissolution Why? ^ On account of having the same name and form’’ ‘Thus, during the total dissolution, the Lord Vasudeva, the one 71888 of a multitude of attributes which are special to Hin, eternal, infinite and natural, and possessing the sentient and the non sentient His powers, having drawn im all the effects, consisting m His own powers (Sakti) of the sentient and the non sentient, as a tortoise draws in ita 17008 , and having placed them m Himself im a successive order, opposed. to that of creation, abides m silence, lkea boy who has gathered. up his toys At that time, the Vedas, the objecta denoted by them, as well as the forms of the latter, exist in Him, all blended together with Him Thus, the entare Universe always exists m 108 cause, viz VWAsudeva or Brahman, possessing the sentient and the non sentient as His powers There 78 no such thing as absolute destruction, in accordance with the scriptural text ‘“‘The exsatent alone, my dear, was this in the beginning, one only, without a second ”’ ’” (Chind 621) That 18, ‘My child!’ ‘this’,1e the Universe, ‘was existent alone’,1e was non different from 108 cause, “im the beginning’, 1 See footnote 2, p 184 9 Nawnitiba pralaya 8 Prdkrta-pralaya Nawmthke pralaya means the dissolution. of the three worlds when one day of the Kdryya brahman or Heranyagarbha comes to anend while prdkria pralaya means the dissolution of all objects together with the Kdryya brahman himeelf Vide Ved Pan, 7th chap for the four knnds of pralayas miiya natwntitska, prékria and diyaniska {80 1 3 JO ADH 7] VEDANTA KAUSTUBHA 189 16 prior to creation, and that, viz the cause, denoted by the term. ‘existent’, 18 ‘one only, without a second’ He 1s without an equal or & superior, indicated respectively by the words ‘only’ and ‘without a second’, and He 1s to be known also as manifold by nature indeed, emcoe He 16 the substratum of the sentient and the non sentient which. are His powers Dissolution means the exstence of the effect m the cause in a subtle form, while creation means amply the manrfestation of such an effect At the end of dissolution, the omniscient and all knowing Lord, having wished first ° "८ May I be many”’’ (Chind 628, Tart 261), having then separated the mass of enjoying souls and the ०016608 of enjoyment, so long merged m Him aa His subiile powers, having created all objecta from the mahat down to the four faced Brabma& as He did before, having manrfested the eternally existent Vedas, having taught them mentally to Brahm&, and having deputed him to the creation of the Universe, consisting of gods, men and the rest, as 1t was before, Himeelf exists as his (Brahmé’s) mner aoul, as declared by the text ‘Having created 1४, he entered into that very thing’ (Tat 261) Brahma too, who has attamed lordship through His grace, having apprehended thex forma from the Vedic words, creates gods and the rest As such, there 1s no contradiction even with regard to the recurrence,—this 18 the sense Just m this consists the non human omgin of the Veda, 1t having an eternally exstént form like the Supreme Brahman And ita eternity means that one, having remembered a particular order of succession, through the mpreasions generated in his mind by his prior recitations of the Veda in & fixed order, should recite the Veda m that very order + If 1t be asked Whence 1s this known Wereply “ Brom percep tion and from Smrtz”’ ‘' Perception” means that which destroys the darkness of the hoart,1e Serpture, viz ‘He who first creates Brahma and he who, forsooth, delivera the Vedas to him, to that Deity, who 18 the light of self knowledge, I, demrous of release, take shelter’, (Svet 618), smularly ‘The creator fashioned, as he did before, the sun and the moon, the heaven, the earth and the ether, and then the sky’ (Rg V 1019038) There 18 a Smrti passage as well, viz ‘Then 1 That 28 tho Veda iu said to be apaturuseya or of non human ongin and miye or sternal Now, the Grset means that the Veda w eternally ematent and 18 amply reveaied and not created, ab the tume of each new creation The second means that 1# 18 reoited m exactly the same order of succession m different ages all throughout [0 13 3 190 VEDANTA PARIJATA SAURABHA ADH 8] 8 lotus sprang forth from the navel of the sleeping Deity In that lotus, 0 holy one, BrahmS was born, fully versed m the Vedas and their parts He was told by Him “Create bemgs, O highly learned one’’!’ ‘Just aa the various signs of the seasons are seen to be the very same m their regular recurrence, 80 are the beings 17 the successtve stages’ (VP 1564), ‘Whatever were the names of the sages and (ther) knowledge of the Vedas, the same the Unborn One gives to them when they are born at the end of the mght Simularly, the past mdrvidual gods are equal to the present gods in names and forms’, and so on Hence, शा006 the gods too may be seekers, there 18 nothing contradic tory 170. their bemg entitled to the knowledge of Brahman Therefore 1t 18 established that the gods are entitled to the knowledge of Brahman Here ends the section entitled “The deity’ (7) Adhikarana 8 The section ontitled ‘The honey and the rest’ (Sitras 31-33) OPPONENT'S VIEW (Stitras 31-32) SUTRA 31 © Om ACCOUNT OF DMPOSSIBILITY, (THE SUN AND THS BEST HAVE) NO RIGHT TO THE (MEDITATIONS ON) THE HONEY 4ND THE RBST, (80) JADMINI (THINKS) ” Vedinta-parijfta-saurabha It being umposaible that the object worshipped can be the wor shipper himself, the sun and the rest are not entitled to the medtta- tions on the honey, etc —so ^ Jamin” thinks Vedainta-kaustubha Thus, 1t has been said that the gods are entitled to the knowledge of Brahman Now, the question 18 bemg considered whether or not they are entitled to meditations on the honey and the rest The meditation on the honey 1s mentioned in the Chindogya “This sun, verily, 18 the honey of the gods’ (Chand 311) and so on By the phrase “‘and so on” (m the sfltra) other meditations m which the gods are the objects worshipped are to be understood Here a [80 1 8 32 ADH 8] VEDANTA PARIJATA SAURABHA 197 doubt arises, viz Whether or not the gods are entitled to the med tations on the honey and the rest What 1s reasonable here’ Gods like the sun, Vasu and others have “no nght” to the meditation on the *‘ honey and the reat *’,—a0 the teacher “‘ Jaumm1” thnks Why? ५ (07 account of impossibility,” 1e because 1t 18 umposaible that the sun and the rest which are accepted as the objecta to be worshipped in those meditations, can be themselves worshippers OPPONENT'S VIEW (concluded) SUTRA 32 ०८ AND BEOAUSH OF (THEIR) BEING (WORSHIPPERS) WITH RHGARD- TO THE LIGHT (IE Braman)’ Vedanta -parijita-saurabha * And because of (ther) bemg’’ worshippers “‘ with regard to’” Brahman, they are not entitled to the honey meditation and the reat,— this 1s the prima facie view Vedinta-kaustubha But २६ 18 not to be thought that this bemg the case the gods are without a Lord, because then they, bemg all of a mutually equal status, will come to be annihilated through vying with one another, and also because the text ‘Through fear the sun arses’ (Tait 28 1) will come to be contradicted The fact 1s that they are the worshippers of the Highest Self and are themselves worshipped by others 30, the opponent pomta out here The gods and the rest, who are the objecta to be worshipped in the honey meditation and the hike, bemg worshippers ‘‘ with regard to the hght”’,1e of the Supreme Brahman, are not to be taken as the worsluppers in the honey meditation, eto — this 1s the sense, as declared by the passage ‘That the gods worship as the Light of lights, as life, as immortal’ (Brh 44 16) COMPARISON Samkara and Bhiaskara Interpretation of the word ‘jyotim’ different The stitra means, according to them And because (the words ‘sun’, ‘moon’, and the [so 1 ॐ 38 192 VEDANTA-PARIJATA SAURABHA ADH 8 | rest) refer to the Laght That 18, the sun and the rest are not sentient detties, possessed of bodies, but are mere non sentient spheres of hight, and what 18 non sentient cannot be, evidently, entatled to any meditation + CORRECT CONCLUSION (Sitra 38) SUTRA 33 “Bor BIDABRAYANA (MAINTAINS) THE EXISTHNOE (OF RIGHT ON THE PART OF THE GODS), FOR THEEH IS (POSSIBLE LONGING FOR BRABMAN ON THEIR PART) ” Vedanta-parijata-saurabha With regard to it, the author states the correct conclusion “( Bidariivana ° mamtains “ the existence ” of mght on the part of the sun, Vasu and the rest, to the honey meditation and the like as well, ० because ” & longing for Brahman ^ 18 ”’ posable on them parts, conse quent on the attainment by them of their respective offices in © future age aa well, through the worship of Brahman, their Inner Controller Ved&anta-kaustubha Having thus set forth the view of Jamin, his Holimess, wishing to refute 1b, 18 statmg his own view The word ^ but” precludes the prema face view The reverend ५ BEdarfiyans *’ maintains “ the existence”,1¢6 the existence of right on the part of the sun, Vasu and others, to the honey meditation and. the like as well, ‘ because” a longing for Brahman 1s possible on the part of even the sun and Vasu and the rest m the present age, consequent on their attamment of sun hood, Vasu hood and the rest in a future age as well, through the worship of Brahman, their Inner Controller Thus, here the worship of Brahman being enjomed both m His effected and causal states, the words ‘sun’ and the rest, mply Brabman, their Inner Controller, and hence it 18 possible for the very same Vasu and others to be the objects to be worshipped and attamed, since the concluding text ‘He who knows this Brahma Upanigad’ (Chand 3113) proves that the words ‘sun’ and the rest, imply 1 8B 18382, pp 336 67, Bh B 1382, p 66 {80 1 8 33 4DH 8] VEDANTA KAUSTUBHA 198 Brahman Thus, Brahman alone bemg the object to be worshipped even in the honey meditation and the hke, the text ‘That the gods worship as the hght of hghts, as life, as mmmortahty’ (Brh 446) 18 perfectly consistent It cannot be said 9180 that as the frost of the honey meditation 1s the attamment of Vasu hood and the rest, and as Vasu and the rest have already aitamed that, they cannot be seekers, or wish, for these again,—because in ordimary experience, 9 desire for wealth, 17. & future hfe 18 found on the part of those who are rich in the present hfe Hence, it 18 established that the gods are entitled to the honey meditation and the hke 1 Here ends the section entitled ‘The honey and the rest’ (8) 1 The Madhu-edyd, or the representation of the gun as the honey extracted from all the Vedas as taught first to Prayapah by Brakmd then to Manu by Prajapats and then to his descendants by Manu, and to Uddalaka Arum: by his father (Vide Ohand 811] 4) 1s grven im Chand 31811 It begs Venly the sun. is the honey of the gods Ita cross beam 1s the heaven ‘The ether w the honey comb ‘The rays are the sons (1 © the sons of Dees) (Chand 811) and goes on to represent the eastern rays of the mun, ita red form, as extracted from the Rg-veda the southern rays of the sun ite white form, from the Yayur-veda the western rays of the gun, ita dark form from the Sdma-veda the northern raya of the sun, ita exceedingly dark form, from the Aiharva-veda and the up wards rays of the gun, 1ts centre from the Upaniwads (Ohind $1-85) After that the drfferent forms of the sun are demgnated as the objects of enjoyment for Vasus, Rudras, Adtiyae, Morus and Saddhyas who respectively enter mto and arise from those forms (Chind 36-310) Finally in the concludmg sectnon the sun 18 represented aa standmg in the middle without rising or setting, and ae neither rismg nor settimg for one knows this Bra/fma-upanwad ( = secret of Brahman) (Chand 8 11) (1) Here the opponent's view 18 that Yasus and the rest are enjomed here as the objects of worship (Chand 3 6-8 10) and hence they themselves cannot be the worshippers The answer to this objection 18 that the Madhu-wdyd bas two sections The first sectaon (viz (0820 86-310) demgnates Brahman m Fis effected state 1 6 as appearing m the forms of Vasus and the rest ‘The second section (wax 00825. $11) designates Brahman m His causal state, 1e aa abidmg m the san as xts Inner Self And the concludmg demgnaton of the Madhu-vdyd ase Brahma-upanyad proves that the meditations on the Vaeus and the rest too are really meditations on Brahman as abiding withm them Hence Brahman. 18 really the object to be meditated throughout m the Madhu-mdyd, and as such Vasus and the rest can be worshippers here, 1 © oan practise the Madhu-eidyd 18 [st 1 8 84 194. VEDANTA-PIRIJATA SA URABHA ADH 9] Samkara Interpretation different, viz “Badaréyane (mamtams) the exis- tence (of mght on the part of the gods), for (although the gods have no nght to the Madhu vidy& and the reat, mm which they themselves are mmpleated, yet there 28 (ther mght to the pure knowledge of Brahman’)1 Thos, Samkara does not admit that the gods are entatled to the Madhu vidy&é as Nimb&rka does The view of the latter as we have seen, 18 that the gods are entitled not only to the knowledge of Brahman in general, but also to those vidy&és in which they themselves are umplicated. Bhaskara Interpretation of ‘asta hi’ different, viz for there 28 (serrptural evidence that the gods are enitiled to the Madhu vidyé and the rest) ` 9 Adhikarana 9 The sectionentitied ‘The exolu- sion of the Siidras’ (8०१८०8३ 84-41) SUTRA 34 His GRIM (AROSE) ON ACCOUNT OF HEARING ITS DISEESPECT, ON ACCOUNT OF HASTHENING aT THAT TOME, FOR THIS IS WHAT 78 INDICATED (BY THR THEM ‘“‘StpRs’’) ” Vedanta -parijata-saurabha Tt 28 not to be supposed, on the ground 8 that m the Chindogya the term ‘Siidra’ 1s applied by a preceptor to one desirous of salvation, (2) The opponent resumes Iiven if Brahman and none else, be the object of medrtefion here, yet Vasus cannot be held to be practimng the Madhu-mdyil since the frurt of Madhu-mdyd is the attammentof Vasu hood, ete and why should those who are already Vaeus etc strive to beso again The answer 15 that they may be Vasus ancl go on im the present age but at the same time be desirous of holdmg the same position m a foture age also, 88 1333 p 367 १ Bh B 1888 p 66 3° Here the éair suffix implies reason [st 1 38 34 4DH 9] VEDANTA KAUSTUBHA 195 that a Sidra + 18 entitled to the knowledge of Brahman Because of “his’’21e of Jénaéruti’s, demre for salvation, on hearing the dis- respectful words used by the swan, and because of his hastenmng towards, for that reason, to the preceptor at that very moment,— "“ 1# 18 indicated `° that his grief had arsen and that was what was meant by the address ‘Stidra’ Vedinta-kaustubha Now the followimg question 18 bemg considered Just as 1 has been. said that the gods are entitled to the knowledge of Brahman, as the term ‘God’ 1s mentioned in the text ‘Then, whosoever among the gods 18 awakened’ (Brh 1410), so whether or not ® Sidra too 18 entitled to the knowledge of Brahman, seemg that in the Chin dogya, the word "6678 * 18 mentioned m reference to Janaéruta who demred for salvation If 1t be suggested The word ‘éiidra’ bemg mentioned m the Chindogys under the Samvarga-vidyf m the passages ‘“‘ Oh! the necklace and the carnage be yours, 0 Sidra, together with the cows” ’ (5०१ 42), ‘““You have brought these, 0 Sidra” | ' (Chand 428), a Siidra too must be entitled to the knowledge of Brahman, 16 being posmble for him also to be a seeker® And, he may gam the know ledge of the nature, eto of Brahman through the hearmg of tradition and the rest, 1 accordance with the statement of the ancient onea ‘He should make the four castes hear, ‘begining with the Brihmana’ Mahf 12 1289600 4}, and, the statement of Ham Vaméa ‘One who 18 fidra by birth should attam a good end through hearing’, which lays down an myunction with regard to the hearmg of Brahman by him also The prohibition contamed m the passage ‘Hence, 6 Sidra 18 not to be mnitaated to ® sacrifice’ (Tar Sam 7115), 15 concerned emply with his dusqualfication with regard to acts lke sacrifices to be performed by means of fire, but 1s not ® cause of bis 1 The fourth and the lowest caste 9 Here the gentirve cage implies an agent (hari) m accordance with Pax 28 65,8D K 628 > That 18 just es 1b has been shown that gods are entitled to the knowledge of Brahman, smce they demre (arthms) for salvation, ao the Siidras too destre for satveinion and are as such entitled to the same knowledge 4 © 8] lme # vol 3 8 P 24), Ime 91, vol 2 [st 1 3 34 196 VEDANTA KAUSTUBHA ADH 9] disqualification for knowledge, as knowledge 1s mental, and as Vidura 1 and the rest, as well as women 1178 Sulabh& > and so on are found to possess the knowledge of Brahman,— We reply A Sidra 1s not entatled to the knowledge of Brahman for the followimg reasons (first, he lacks the requisite fitmess, not having the knowledge of the nature of Brahman and the method of worshipping Him Secondly, although the worship of Brahman may be accomplished mentally, yet the knowledge of the nature, eto of Brahman 18 generated by the study of the Veda, preceded by the investiture with the holy thread Jimally, 9, Sidra bemg excluded from investiture, 18 not fit for knowing Brahman and as such, his seeking 18 of no great value As the mjunctions regarding work hold good in the case of the first three classes, the prohibition holds good equally with, regard to knowledge as with regard to work Also, as in accord anos with the statement ‘The Veda 1s to be confirmed by tradition and Purfina’ (Mahé 1 260 8), tradztion and Purina, too, confirm the knowledge established by the Veda, a 60078 cannot attam knowledge from that too The injunction about the ‘hearing’, on the other hand, smply means that auch a ‘hearmg’ has the effect of destroying a Sidra’s sms and securmg prosperity for him, here or hereafter , and not that he 1s entitled to meditation or knowledge The possession of knowledge by Vidura and the rest should be known to be due to the non destruction of the knowledge which they attamed im another birth, and their such low births should be known to be due to their works which had begun to bear fruits Hence a Sidra 1s not entitled to the knowledge of Brahman On the other hand, the term ‘Sidra’, mentioned m Scrpture, 18 to be explained thus This the reverend author of the aphorisms states in the words “gmef”, and so on “For” mplies the reason, and “his”, means J&nadrut: Pautriyanas That 18, on hearing the disrespectful words used by the swan for his want of knowledge of Brahman, thus ‘“O, who 18 that man of whom you speak, as if he were Raikva, with the cart”?’ (Chand 413), J&naéruti at once 1 Vedura was the younger brother of Dhrtardsfra and Pdndu He waa the son of Vydea and @ slave girl who was dressed 88 one of the widows of Viotire viryya, and mistaken by Vyasa assach ‘Vide Mahé 1 4301, etc 9 Sulabhd waa female mendicant who entered into a highly learned discourse with Janaka Vide Maha 12 11854 & seq (Chap 321) 9 P 10 175 11 vol I [st 1 3 34 ADH 9] VEDANTA KAUSTUBHA 197 hastened to Raikva, the man with the cart and a knower of Brahman From, this, 1t is “ indicated” that his “gmef’’ had ansen Hence, the address ‘Stidra’ was apphed by the sage to a non Sidra, with a view to intimating his own ommiacience, thinking ‘This Jinoéruti has come to Jearn the knowledge of Brahman from me, tempting me with the offermg of riches He docs not know me, that I have performed all my duties and am omniscient’ Thus, (the whole story goes ), Jinaéruti Pautriiyana wax a royal samt, versed in religious duties Certain divine sages pleased with bis multitude of qualities, and intending that having heaid their conversation, and having thereupon approached Raikv.i, the knower of Brahman, Jinasruti, too, would become & knower of Biahman, assumed the forms of swans and began to fly mm a circle over the king who was lying on the roof of his palace in summo. ‘Then, the swan which waa followmg said with surprise to the one which was leading ‘O Bhuallfikea, ग्नि, do you not see the light of the king Jiinusrut: which has pervaded the remon of the heaven? That hght will buin you, so do not cross it On hearing these woids of the one following 1t, the leading swan rephed. *“Q, who 1s that man of him you speak as if he were Raikva, with the cart’ १ ` (Chind 413) 16 you apoak of this Jénwruti as 1f he were Raikva with the cart, meanmg, the reverend Raikva who has a ‘yugve’ or 0 cart and 13 a knower of Biahman By the adjective ‘with a cart’, Raikva’s mark was indicated, mn order that he might be easly found out and approached Then, on hearmg the disres pectful words used by the swan, Jinaéruti too, ascertained, in the morning, the whereabout of Ratkva through his man, and repaired to the sage Raikva, taking with him mx hundred cows, a necklace and a chariot yoked with horses, and having approached him, said ‘O Raikva! Take all these cows and the rest, and teach me, O reverend याः ` Raikva replied ‘ “QO, the necklaco”’’ (Chind 423) and 80 on, 16 ‘O Sidra, the heap of wealth, hke the chariot and the rest, together with the cows be yours’ And he addressed hm as ‘O Sidra’ more than once (viz again in Chind 4 2 5) A ‘Stidra’ 18 one who gneves (&008&0), and the word 18 formed m accordance with the rule ‘When the root “ duc” 18 followed. by the suffix ८८ कष, ११, the “oa” 15 replaced by “‘da”’ (SD K Un&di siitra 176+), and the vowel ‘u’ 1s lengthened (in accordance with the unfidi siitra 1752) Hence “hus”’, 1 P 699, vol 2 2 Thus, fic-+ra = did-++ra = Hidra [st 1 3 26 198 VEDINTA PARIJATA SAURABHA ADE 9] १९ J&naéruta’s grief alone “‘ was indicated’ by Raikva, with a view to pointimg out J&nadruta’s fitness for recerving instruction, and not his eonnection with any caste,—this 1s the sense 1 SUTRA 35 “(JaxasRUTI WAS NOT A STDRA) ALSO BECAUSE WH KNOW OF (His) KgaTRIYAHOOD FROM THE INDICATION, (VIZ THA FACT OF HIS BEING MENTIONED) LATHR ON Wits CarTRanaTHa ” Vedinta-parijdta-saurabha ““ Because we know of the Kgatriyahood >` of J&nadruta "from the indication” viz that ‘later on’ he was mentioned together with Caitraratha Abhipratarm, Kegatriya, in the passage ‘Now, when Saunaka Kapeya and Abhipratirm Kfikgasen. were bemg served food, a 0 ee (Chind £365 2), Jinaérut was not a Sidra Vedainta-kaustubha From this reason also, the author, pomts out, the Ksatrryahood of J&nasrut 18 known His grief alone has arisen, hence he was called & ‘Sidra’ by the sage, this being 80, the Siidrahood of Janaéruta was not due to this caste Why? “ Because we know of (bis) Ksatrryahood”,1¢ also because we know of his Ksatriyahood from the fact that m the mtro ductory passage, viz A plentiful giver, one preparing many food’ (Chand 411), he 18 known to be & Jord of gifts and a giver of much well cooked food, from the fact of his sendmg the door keeper, known from the passage ‘He said to the door keeper’ (Chand 415) and from the fact of his giving golden ornaments, chariot and daughter to Raikva Having, thus, stated the marks contamed in the introduc tory text and proving the Kgatriyahood of Jénaéruti, the author goes on to show the mark, contamed in thy concluding text of the samvarga vidy#, according to the mamm of the ‘crow’s eyo ’,2—the term ^ and ” eee 1 ‘Vide Chind 41-42 9 8, R, Bh, Sk, B 9 The maxm of the crow’s eye’ means as follows Crows are supposed to have only one eye, which & ocoaaon requires moves from the cavity on one ade into that of another The maxun 1s used of a word which appears only once {st 1 3 35 ADE 9 ] VEDANTA KAUSTUBHA 199 (mm the stitra) referrmg to both—,1n the words “ And from the mdica- taon, (viz the fact of his bemg mentioned) later on with Ca:traratha ११, 16 “from the indication’, viz that Janaéruta was mentioned together with Caitraratha who 18 ascertained to be a Ksatriya from the fact of his association with a well known priest of Kgatriyas Thus, m the concluding text, viz ‘Now, when Saunaka Kapeya and Abhi pratarin Kiikgaseni were being served food by a cook,! a religious student begged of them’ (Chind 435), Caztraratha, named Abhi एकह). 18 mentioned This 18 the sense On the engmry ‘who were the two that were being served’ ‘by the cook’,1e by one who superin tends over the oven *'—the text says Sunaka’s descendant, the prest of the Kapi alan, and Kaksasena’s descendant, named Abhipratinn, the kng When these two sat down to eat, they were asked for alms If 1+ be asked Whence do you know that Abhipratimn was o Caitraratha ? (a descendant of Citraiatha),—we reply He was ao, because of his connection with Kipeya, (10 descendant of Kap), the priest of Citraratha From the text ‘The Kapeyas made Citra ratha perform sacrifice by this’ (Tand Br 20 12 6 *), 1t 18 well known that the Kipeyas were the prieata of Citrarnatha The term ‘by this’ means ‘by the Dvi riitra ` If 1t be objected Very well, let Abhipratinn be Caitraratha because of his connection with a priest of Citra, but what proof 1s there of lus Keatriyahood *‘—(we reply) The text ‘From him was born a king of Kaatriyas, named Caitraratha’,1s the proof The words ‘from him’ mean. ‘from Oitraratha’ A Kegatriya being referred to in the end, Jinaéruti, mentioned in the begmning, too, must be a Kastriya, 81106 in one and the same vidy& there 18 the mention, as a rule, of parsons of the same class,— this 18 the meanimg of the aphonsam Moreover, the Kgatrryahood af Abbipratirm bemg ascertamed in the end on the ground of his in. @ sentence, but which applies to two portions of 1b or to two persons or things fulfillmg a double purpose The maxon may be said to approxmate to the Enghsh one of ` पणां two birds with one stone’ Vide LN Partl, pp 13 13 Lakewise, here the phrase ‘ Kaairyyaivdvagaish falfils a double purpose, meanmg both ‘on account of knowmg the Kegairwyahood of Oastroratha Abhupraténn’, and ‘on account of knowing the Keatryyahood of Janafruts’ Seep 200 = 1 1 The word eildena not found im the origmal text Vide Chind 435 p 189 2 P 687 vol 2 [80 1 3 36 200 VEDANTA PARLIATA SAUBABHA ADH 9] association with K&peya, a Brihmana, the Kgatriyahood of Jénaérut1, too, 18 ascertained m the begining on the ground of his association with Raikva,—this 18 the sense 4 COMPARISON RAmanoja and Srikantha Reading different, vz They break xt into two different sitras ‘Keatmyatvil gated ca’ (8009 $4), and ‘uttaratre ling&t ’ (afitra 3b >) Bhaskara different, viz ‘“Kesatriyatvii gates ca 3 instead. of ‘Ksatriyatva avagates oa SOTRA 36 “ON ACCOUNT OF THH BHFERENGE TO FURIFICATORY BITES, AND ON ACCOUNT OF THE DROLABATION OF THEIR ABSENCE (IN TH CASH OF A SUDRa), (+ SUDRA 18 NOT ENTITLED TO THE KNOWLEDGE or BEanMAN) °" Vedainta-pirijita-saurabha “On account of the reference to the purrficatory mtes "’ of mvesti- ture with the holy thread in the section concerned with knowledge, i Thus, altogether three reasons are advanced—why J dnaéruis 23 to be taken es 8 Beals — (a) In the beginning, Jdnadérits 18 said to be practimng charity, feedmg people on 4, large scale, which proves him to be a Keairya (४) In the end, AbMpratdiren 19 mentioned, and Abhupraidrin bemg a Keairwe, Jdnasrats must be so amce persons of the class are entitled to the same Vidyd (9) AbAspratirm, mentioned im the end, 19 said to be a Kaatruya, because of hus connection with a Briimana (vis Kdpeya), and hence Jdnaérué, mentioned ब because of his connection with a Brdhmana (vis a B 183485 pp 837888 Part 1 Madras ed Some edrions read * Keairiyaiva-qvagateioa’® + Vide Bombay ed,p 826 The Benares of VD reads ‘ Keairsyaiva-gaied ca (p 60), but the Brm davan ed of VS, reads Kaairwaiva avagaied ca (p 46) Sk 183485 pp 488 480, Part 5 > Bh B 1834 p 67 [807 1 3 86 ADH 9] VEDANTA KAUSTUBHA 201 thus ‘He mvested him, forsooth, with the holy thread’ (Sat Br 11581814) and so on “and on account of the declaration of ther absence” thus ‘A Sfidra, belongs to the fourth caste and 1s once- born (© 78 10502), ‘And be 28 not fit for a puniicatory mite’ (Manu 10 126 8),—a Sidra 18 not entitled to knowledge Vedinta-kaustubha In the previous aphorism, the disqualrfication of a Sidra for the knowledge of Brahman has been established on the ground of reason. Now, his disqualification 28 being proved on the ground of Scripture, eto as well A Sidra 18 not entitled to knowledge Why? “On account of the reference to purificatory 768," 16 on account of the reference to the purificatory mites of mvestiture with the holy thread m sections concerned with knowledge, thus “He mvested him, forsooth, with the holy thread’ (Sat Br 115818) But, then, 1s 1b to be supposed that a Siidra, too, 18 entitled to nvestature® To this it 18 replied “On. account of the declaration of their absence”, 16 on account of the depiction of the absence, in the case of a Sidra, of purifloatory rites like investiture with the holy thread and the rest, m the passages ‘In a Sidra there 1s no sm and he 18 not fit for a purflcatery mte’ (Mann 10126) ‘A Siidra belongs to the fourth caste and 1s once- born’ (GDS 1050) and so on ‘The imvestature with the holy thread 28 designated m the case of others m the passage ‘Let one invest a Brahmans with the holy thread at the age of eight, a Ksatriya at eleven, and a Vaisya at twelve’ (Ad GS 17138 44) Hence, the reference to investiture with the holy thread fits in 11. the sections concerned with knowledge (4a 1 4 37 202 VEDANTA PARIJATA SAURABHA ADH ¢ ] SUTRA 37 “AND 2204 एण OF (GAUTAMA’S) PROOREDING (TO INITIATES JABALA} ON THE ASOHRTAINMENT OF THR ABSENOR OF THAT (VIZ पापि Stppanoon), (+ 60784 78 NOT ENTITLED 70 THE KNOWLEDUE 01 BrabMAn) ” Vediinta-parijadta-saurabha Moreover, “because of” Gautama’s “proceoding ' tu mest J&bBla with the holy thread and to teach him, only “on thi weer tamment of the absence” of his Sfidrahood,—heon 16) 1 Sudri 1 not indeed enittled to the knowledge of Br dunan Vedanta-kaustubha For thus reason too, says the author, a अपिता as not ontith प te the knowledge of Brahman Fatherless पद्या, dewrous of suly ition, and about to xpprich & preceptor, asked his mother with a view {fo earning dua fine aye ‘Of what hneage am J?’ Sho too, waaware of hia lincage ॥ 10५ 4 “I do not know’ पद्मक too, having approached (iuutama, said * Reverend Sir । I wish to stay 1 your place as a etudent कि तत्‌ know ledge’ ‘Then, being asked by lum ‘O! what lmenge an you’ यढ said ‘Sir, I do not know of what linea [ am,' aul se on Thus, when J&bila had spoken tho truth, and whon, thereby, the absence of J&éb&la’s Siidrahood had been axertamed thus “A not Brihmana cannot speak thus”’ (‘hind 44614), then only (ताक proceeded to invest J&b&la with the holy thread and teach him with the words ‘“Hetch the fuel, my child. I shall invest you with the holy thread You have not deviated from truth'*’ (Chand 445%) Henoe, 9 Sidra 1s not ontatled to knowledge Fa oe न [मि | Lae] 1 Correct quotation ‘ ध्न) erhak' Side (hind $44 4 Vide Ohind 4 4 for the whok stury {s0.1 9 38 ADH 9] VEDANTA PARIJATA-SAURABHA 203 SUTRA 38 “ON ACCOUNT OF THH PROHIBITION OF HEARING, STUDYING, AND (LRARNING) THE meANING (07 THE Vana), (+ 67774 78 NOT ENTITLED TO THH KNOWLEDGE 07 Branman) ^" Vedanta-parijaita-saurabha A Stidra 1s not entztled to the knowledge of Brahman, “on account of the prohibition of the hearmg ” and 80 on of the Veda on his part, in the text ‘One should not study (the Veda) m the viamity of 4 Sidra’ (V Sm 18 9 1) and 80 on Vedanta-kaustubha For this reason, too, 8 Sidra 1s not entitled to the knowledge of Brahman For what reason?! ‘On account of the prohibition of hearmg”’ and the rest on the part of a Sidra, m the passage ‘A cemetery, endowed with, feet, 18, verily, 9 Sidra 2 Hence one should not study (the Veda) in the vicinity of a Siidra’ (V Sm 18 9), ‘Hence a Sidra 18 a beast,® not fit for sacrifices’ and on 80 The sense (of the first passage) 1s 8, & Kh &k, i [80९ 1 ॐ 42 ADE. 10] VEDANTA KAUSTUBHA 207 Highest Person Why? “On sccount of the designation” of ¢ Supreme Soul “as something different’ from even. the freed once He bemg the producer of all objecta possessmg names and form~ mphed by the term ‘name and form’,—aa well as on account of th designation of Brahmanhood, immortality and the rest on 11 part Vedanta-kaustubha Thus, by means of the aphorism ‘On account of the text only what 18 measured (8 the Lord)’ (Br Si 13 24), the text regardiny the Person of the size of merely & thumb has been shown to be referriny to Brahman, and this has been confirmed once more mmmedintely after the end of the motdental sections Now, with a view to dea nating the non attachment and the omnipresence of the Supreme Self, 16 15 bemg shown that the text about the etlier, too, refera to Him. In the Chandogya, we read ‘The ether, verlly, 28 the producer of name and form That withim which they are 1s Brahman, that 1- mmortal, that 1s the soul’ (Ghind 8141) Here a donbt arises viz whether by the term ‘ether’ the elemental ether 1s to be under stood. here, or the soul freed from the bondage of mundane exatence or the Supreme Soul If 1t be said that the elemental ether 10 to be understood, since the term ‘ether’ 18 well known to denote that alone,—(we reply ) no, on account of the term ‘soul’ What then should be understood? If zt be suggested the freed soul, Why ! For the followmg reasons Yurst, the freed soul alone has been men tioned previously as the tomo of discussion, m the passage ‘Shaking off (evila) as a horse shakes off 1118 hairs’ (Chind 8 15 1),—the phrase ‘That within which they are’ means That soul, freed from mundant exstence, from which ‘they’, 1e name and form ‘are different (antara),1e outede Further, the discarding of the well known nam and form 18 posable on the part of the soul in ita state of release, ax declared by the passage ‘Just as the fowmg rivers, discarding name and form’ (Mund 828) And, finally, the term ‘other’, too, & appropnste with regard to the freed soul, 1t bemg possessed of folly manrfeat knowledge ‘The phrase ‘Thats Brahman, thet 1s immortal denotes the state of salvation. (Author’s conclusion ) गा भ The meanmg of the term ‘ether’ here can tting)s ॥ ete makes Why 7 “On account of the designation [न 1 3 45 208 VEDANTA PARIJATA SAURABHA भा 10] {of 1t) aa something different”, 16 on account of the derygnntion of the object denoted by the term ‘ethe:’,—whith >? untow ind by mime and form, as evident from the phrase ‘That within whih they ane’ and 18 the producer of name and form, on evident from the pli ine ‘The producer of name and form’,—uos different from thie objet which 18 devoid of the power of bemg a producor, sme during its xtate of bondage, the soul, partaking of name and form as subject to harm 13 not itself capable of producmg, 16 revealing, nemo and form,- to do so being all the more mmposaible on its part पप्य its भ्ण of telease That tho activities in connection with (the ¢rewtion and (1 rest) of the Universe, are mpossible on ite part, will be expressly stated later on On the other hand, that the Supreme Soul, an adept in the creation of the enture Universe, 28 such ९ producor, 4 we lla nt ih ished by Seripture iteelf, thus ‘“‘ Having entered with the living soul, let me evolve name and form”’ (Chind 6 4 2), ‘Irom hum arose—* this name, form and food’ (Mund 119) "The Wine One who abides concerving all forms, mvig names, and declaring (them) (Text Ar 3 12178) The ‘ether’ 18 Brahman also on account of the designation, in the text, of the exclusive qualities of the Lord, such as, bemg eternally manifest, greatness, mmortality and dhe rent mphed by the term “and so on” (in the atitra) Nor low the fred soul been mentioned before os the topic of discumion, the Supreme Soul alone bemg the topic, as evident from the pnasngeu ‘1 atta the world of Brahman’ (Chind 8131), and the term ‘ether’, tou being well known to denote the Supreme Soul alone, 2t bang all ‘pervasive and non attached SUTRA 43 “(AND ON ACCOUNT OF THH DESIGNATION 07 BRAHMAN) aS DIFFARENT (FROM THH INDIVIDUAL SOUL) IN DEEP ALERP AND DHPARTUBR ” Vedinta-pirijata-saurabha And on account of the designation of the omnixciont “ as different from the non knower “in deep sleep and departing *’ 1 Vide Br 3 4417 2 Correct quotation ‘Tasndd stat Brahma Vide Mui 134 {st 1 3 43 478 10] VEDINTA KAUSTUBHA. च Vedanta-kaustubha If ४ be objected Since 1t 18 found from & conaideratio meaning of the text “Thou art that’ (Chind 6 87, etc 1) म cannot possibly be anything different from Brahman, how can it kk said ‘On account of the demgnation (of Brahman) as somethmer different and 80 on”? (Br Si 13 42)— (Wereply) True In apuite of there bemg non difference between the individual soul, which 1s a part of Brahman, and Brahman, owing to the fact that the mdividual soul has no existence, activity and the reat apart from Brahman,—ate difference from Thm, too, 18 inevitable PORKCABING 48 10 does ita own peculiar qualtties,—#0 says the reverent author of the aphorisms The words ‘on account of the demgnation” are to be supphud {The mdzvidual soul and Brahman are different from each other } on account of the designation of the Supreme Soul, the omniscient ५8 “different” from the mdividual soul, the non knower, “1m deep siaep”, 0. the passage ‘Bmbraved by the Intelhgent Soul, he does not know anything external, nor anythmg mternal’ (Brh 43 23) and ‘in departure”, m the passage ‘Mounted by the Intelligent 0४, 1+ goea groanmg’ (Brh 453 36) ‘Mounted’ means superin tended, ‘groaning’ means making fmghtful sounds, or gounds of hiccough It 1s not posable that the non-knowing soul, sleeping or departing, can st the same time, becoming intelhgent, embrace oF mount itself, or that another wdividual soul can do #0, OMAIUSCIENCE beung imposaible on the latter’s part aa well COMPARISON Samkara and Bhiskara Interpretation. different, Viz according to them, this adhikarans १ eonosrned with the question whether the Brhadiranyake text 4.37 refers to the Supreme S00" -------- as refera to the Supreme Soul, or not 9 1 Aly coun in कणत 694, 61038, 61138 6 198, 81858 6148, 6 15.3, 8 16.3 268 1343, pp 389 Bh & 1342,p 70 छ ७ रिं 1# [४९ 1 9 44 210 VEDANTA PABIJATA SAURABHA avH 10} SOTRA 44 “Ow ACCOUNT OF WORDS LIKE ‘LORD’ AND 1H REST Vedinta-parijata-saurabha On account of the demgnation ot the Supreme Soul as different from the indrvidual soul by the texts ‘The Lord of all’ (Brh 44 22, 8611), ‘The ruler of all’ (Beh 44224), 1¢ ४ vxtablishod that He alone 1s the ether Here ends the third section of the first nee lin Ve diinta pinjSte-saurabha, an unterpretation of the lea, पा texts composed by the reverend Nimbirka Vedanta -kauatubha The author dwells on the differenco between the medividual soul and Brahman There 18 indeed a difference botweon the individual soul and the Supreme Soul Why? “On account of words lke ‘lord’ and the तछा“, 16 on account of texts like ‘Tho Lord of all’ (Brh 44 ॐ, 661), ‘The oontroller of all’ (अ 4422), ‘The ruler of all’ (Brh 4423), ‘He rulea all this’ (Brh 561), ‘Ho w the Lard at all’ (Brh 4 4 22) and so on Though already shown above, we shall sm 1k of thin diflerence non difference m detail later on 5 6008, 1b w entabluhid that on account of the designation of the Lord as something different und wo on, the meaning of the term ‘ether’ ए vone but the Supreme Lord Here ends the section entitled ‘Something different” (10) Here ends the third section of the first chapter in tho Vedanta kaustubha, & commentary on the Sariraka mimimasi,, and composed by the reverend teacher Srinivizea 18 R Bh, SK, 2 9 Op ov > Videeg VK 149,1420 1421,21 13,31 31, oto [sd 1 3 44 ADH 10 | VHD ANTA-EKAUSTUBHA Sit COMPARISON Samkara and Bhaskara Interpretation different, mz the same topic continued 1 Résumé The third section of the first chapter contams (1) 44 stitras and 10 adhikaranas, accordmg to Nimbiarka (2) 43 siitras and 13 adhikaranas, according to Samkara (3) 44 sittras and 10 adhikaranas, according to Rimfnuja (4) 43 stitras and 13 adhikaranas, according to Bhiskara (6) 44 siitras and 11 adhikaranas, accordmg to Srikantha (6) 43 sitras and 10 adhikaranas, according to Baladeva Samkara, Bhaskara and Baladeva read the sitras 38 and 39 317 Nimbiairka’s commentary as one sitra R&aménuja and Srikanthe read the siitras 2 and 3 1m Nimb&rka’ commentary 88 one siitra, while breakmg the siitra 35 in the same as two different sutras 1 85 1343 p 385, Bh B 18 48, p 70 FIRST CHAPTER (Adhyéya) FOURTH QUARTFR (Pada) Adhikarana 1 The scotion cutitlod ‘What is derived from inforoncy [४8६५८५१ 1-7) SUTRA 1 “Ty TT BH OBJHOTED THAT WHAT If DERIVED FRUM INFERENOX (प्ट PRADBANA), TOO, (18 MENTIUNND IN THE TRXTS) OF BOMX (BRANOHES), (WH REPLY) NO, BROCAUSE OF UNDERSTANDING WHAT 18 PUT DOWN IN THH SIMILE OF THE BODY, AND (THE TEXT) SHOWS (THIS) ” Veddnta-parijata-saurabha If 1t be objected that in a text of tho Katha branch, viz ‘Higher than the great (mahat) 8 the unmanzfest (avyakta), higher than the unmantfest 1a the Person (puruga)’ (Katha 3 1) 1), “ What m derived from inference’ 9, 16 pradhana, “too”, 1s found moentioned,*— (We reply ) “No”, because 171 accordance with the taxt ‘Know the soul to be the lord of the chamot and the body to be the chant’ (Kathe 3 $ ५), the body, which 1 put down in tho mmile of the chariot, 18 understood by the term ‘unmamfest’ ^ And” having demon strated the mode of subdwng the sense organs, the text “shows”, in the concluding portion 5, that what had been previously contrived through the mmile® (viz the body), w understood here, thus ‘A wise man should reatraim speech in the mind, that he should restrain in the intelhgent soul, the utelhgent soul m the great (mahat), that he should restrain m the tranquil soul’ (Katha 3 137) 1 8 R, Bh 87, 2 9 For, why pradh&ns w called ‘anumanika’, see footnota 1 p a $ Of Br 8i 116, which contends that pradhina is ‘afabda’ or not mentioned in Sarpture ५ 6, BR, Bh, SK, B ° O88 od reads vikys-degah’ (p 19) Riapaka-parskalpvam ig एकु grahanam is evidently @ musprint All other + ial de i lita [80 1 ¢ 1 ADH 1] VEDAN'TA-KAUSTUBHA 213 Vedinta-kaustubha In this manner, 1t has been shown above, under three sections, that the scmptural texte all refer to Brahman, possessing the sent nt and the non sentient as His powers, an ocean of natural, finite ane inconcalvable auspicious qualities, untouched by any material quality + and the cause of the world Now agai, m the fourth section bs showing + that those texts too which apparently seem to extablixh pradhina—which 18 demonstrated by the doctrme of Kapila and 1 14 the Person (purusa)’ (Kathe 9 11) Here, a doubt arses viz with the Person der, beginning with the great (mahat) and ending be 7 नी which, 18 well-known. m the Kapila शप्र If it be objected The concordance of the entare Veda with regard to Brahman, the ng (640 world, bea been estabbshed duly, hence i: ००६ posse radhine, ‘* derived from inference”; (mentioned 10 the नु pm: schools, be the cause of the world 80 here पा the म of tbe Kajhakes pradbAne 1 understood by the term ‘un navifost’ (Here ends the orginal prema facre vie" | ro conclusion. ) ^ No” Wherefore! Because of under ‘Know certain sumularity Thus, compare the म oh ho lord of the chant, he DY shanot, the body to be the chatio¥, know inte 1.7 1 4 I 214 VEDANTA KAUSTUBHA ann | | to be the cbarioteer, and tho mind to be the rummy ‘The se nae ofp they aay, are the horses, the 01५८ ol tho senses their roudis, the self connected with the sense orgins wid the mind, is the enjayar, Ko the wise say He who 15 dovoid of understanding and over mattentive his sense organs are uncontrollable, hke the wicked horas of a chu rioteer But he who 18 possessed of intelligence and ever nfte ntive, his sense oigans are controllable, like the good horses of a chariot oor He, however, who 18 devoid of undcrstancding, ४ mettentive and ove: impure, does not attain that place, and uttainag mundany evant ne But he who 18 possessed. of undoistanding, ws attentive aml over pure, attains that place whence he 1s not bornagam A mun, however, who has understanding as hua chaziotoe: and the mind as jus reins, attains the end of the road, that supreme placo of Vianu’ (Kotha 33, 3 9) In these passages, a map—who 18 demrous of the place of Vieni, thi end of the road of transmigiutory existence, and who heang the ¢njoye t 18 the principal agent—1s firat metaphorically repronented as the lord of a chariot , his body,—which 1s subordimate to lnm as the able of 118 enjoyment,—as the chanot, and the senso organs, inte Tle ४ ane the reat, as the charioteer and the rewt, as fur aa pomnble, = which shows that just &8 17 18 possible for ५ potter to be the creator of pots, et only when he is connected with the wheel, the stick wad the rust, so the attributes of the soul, wz ‘being an agont’, ‘buing an enjoyer and the rest, are found to belong to 1t, only when 16 24 connec ted with the body, the sense organs, eto and not when 16 18 devoul of attributes since 1t 18 impossible for 19 then to be the realzing ayent —one who 18 approaching a goal After that, the qualitaes of a sentiont ४" ing, lke ‘“bemg an agent’, ‘bemg o realiing agent who is appron hing towards a goal’ and 80 on, umphed by 168 quality of ‘being an cujoyer’ are stated Immediately after, tho hability of » non knower, wher sense organs are unrestrained, to transmigratory exutenco, and the fitmess of a knower, whose sense-organs are reatramedd, for tho place of Vignu are designated, and then the place of Vusnu 1s pointed ont a8 the object to be reached Immediately after thu, Scripture goon on to declare those objects which have superorty to others in ae far as these latter are to be controlled, in the passage ‘Highi than the sense organs are the objects of senses, higher than the objecta is the mmd, higher than the mind 18 intellect, higher than mtollect in the greatsoul Higher than the great (mahat) 1a the unmanifest (avvakta), higher than the unmanifest 18 the Person (puruga), nothing 1s higher (80 1 4 1 than the Person, He 18 the goal, the highest + $11) Here, the objecta, incall before as the lord aan. Protech and the reat, arc mentioned irrespective of the smile for the sak: of making the intended meanmg olear 9 And the soul and the rest metaphorically represented as the lord of the chamot and so on, ars here referred to by those very terms (‘soul’ and so on) pitied and the body, metaphorically represented as the chariot, bemg left over, 18 denotud by the term ‘unmanifest’® Thus, the objects of senses, metaphorically represented as the roads, are ‘higher than’ 16 superior to, the sense-organs, metaphorically represented aa the horses, 7) #0 far na these latter are to be controlled, smce when m proxmuty to 0016018 of senses, the sense-organs of even a self-controlled man uro found to incline to them once more Higher than those even 18 the rand, metaphorically represented 88 the reins, amce the proximity to 0४010018 of भश too 18 of little avail if the mind be not inchned to thom Higher than that even 18 mtellect, metephorocally represented. as the charlotec:, since the mind, too, 18 of little avail im the absence of apprehemuon Hagher than that even uw the soul, metaphorically reprewontad ५१ the lord of the chariot, because of 108 superiority as an धा Since all these depend upon ite will, 2 alone 18 specified 4 tho ‘great’ Figher than that even 18 the body, metaphorically representa aa the chariot, sce all the actrvities of the individual youl in connection with all the means to salvation depend on the hody Higher than that even 18 the Person, the soul of all and the end of the road of transmuigratory existence, since everything else, mentioned previously, are under His control When He 1s won by = = षणे ee a ne a ० ि ४ A krame wi & kuad of smile in which the comparisons exhibited correspond to sank uther m rezular succession MW ,p 319, Col 2 ४ That iy, in ordur thab the intended meanmg may be clearly conveyed to 216 lanly भवते ५ Tho angumant 28 98 follows In Kaths 8 8-8 0 the soul, the body and the ria aro uuocemuvely corapared to the lord of 9 chanot, & chariot and #0 on vhivoun Katha 3 10-8 11 the same objects, vis the soul and so on, are mentioned once more, nub metaphorically, bab directly and plamly ee vareew, the कणा, etc are demoted by those very words, Only १०० ot only mention of thea hody Hence, when everything else fits m, the body ए remaining ons on this side must be denoted by the term unmenzfeat remaining une un thet ade [st 1 4 1 216 VEDANTA KAUSTUBHA ADH 1] means of meditation,as directed, all the ends of a man are accomplished, as declared by the passage ‘Whatever verily, be the means resorted to for the sake of the four ends of a man, a man, who haa taken refuge m N&r&iyans, attams them without 1t’ Hence, here the mabat, an effact of pradh&na, 18 not understood by the term ‘great’, nor pradh&na, 108 cause, by the term ‘unmanzfest’, nor puruga, admitted by the Samkhyas, the twenty fifth prmople m contrast to the twenty four material ones, by the term ‘Person’ The entare Veda is im oon- cordance with regard to this very Person, the object which one should deare to enquire into, and an ocean of infinite, auspicious attributes, there being nothing higher than Him, m accordance with the sarip tural text ‘There 1s nothmg higher than the Person’ (Katha 3 11); the Smyti passage ‘There 18 nothing else higher than me, O Dhanafi jaya” (Gité 7'7) The Person 81016 18 the object to be attaimed, in accordance with the sormptural text ‘That 1s the goal, that 1s the highest course’ (Katha 311), as well as with the declaration by the interpreter of the texts (viz Nimb&rka) ‘There 1s no other goal except the lotus feet of Krsna’ (D8 80) Having shown that the Supreme Person 1s difficult to be attamed by one who 18 not self controlled, while easy to be attamed by one who 18 self controlled, and havimg shown the mode of subduing the sense organs, the text “ shows”, in the concluding portion, that what had appeared previously in the amule 18 understood here, (and not the Simkhya pradhina), thus ‘This soul, hidden im all bemgs, 18 not manifest, but 18 percetved by subtle seers through highest, subtle intellect A wise man should restrain speech m the mimd, that he should restrain m the intelhgent soul, the mtelligent soul in the great, that he should restram m the tranquil soul’ (Katha 312318) (The text meana )‘'This’,1e Vasudeva,—omniscient, to be approsohed. by the freed souls, and without an. equal or a superior, as stated in the text “There 1s nothmg higher than the Person, that 18 the goal, that 18 the highest course’ (Katha 8 11),—though present im all beingr, 1s not manifest’, 1 6 1s not peroerved. by all, since they are not entitled to perceive Him for this very reason, He 1s ‘hidden’,—the com- pound (viz ‘girdho’ tm&’) 18 mm accordance with Vedic use,—ns declared by the Lord Himself ^ ^“ am not manifest to भा” ` (Gita 7 26) If one is entatled to perceive the Lord, then alone He comes to be perceived, hence 1t 18 said "18 perceived’ and so on All the sense organs, inphed by the term ‘speech’, should be restraimed in the ist 1 4 2 ADE 1 | mind,—the long vowel (व m ‘manaat’) 1s in accordance with Vedic ux the ne in the intelligent soul, 16 m intellect, 87008 ‘bemg intelli: nt and ‘bemng the soul’ are posable on the part of intellect, owing to itn connection with the mduividual soul, intelligence in the great soul ie m the mdividual soul, and that m the tranquil,re m Brahman the Universal Cause ‘The sense 18 that if 1 the previoun cane (vu Katha 811), because of understandmg! the prncple ‘mahat’ bs the term ‘great’, we understand 118 cause,—viz pradhine whauh 1s demved. from inference,—~by the term ‘unmanzfest’ on the ground ot ita immediate proximity to it, then, hare, too, that may be understood by the term ‘great’, and hence (the mjunction ) ‘One should restram the great m the tranquil’ should lead to undesired. conclusions > Hence the concluding text, too, shows that what bad pre viously appeared 7. the smule of the body 1s understood here SOTRA 2 Roy ए SUBTLE (BODY 78 DENOTED BY THE THEN “UNMANIFEST } BHOAUSH OF TTS FITNESS (TO BE DENOTED 80) Vedinta-parijita-saurabha If it be said that the word ० nmanifest'’? denotes somethmg xubtle,—(we reply 1t may denote the body too,) since the body too, the meaning (of the term,“ unmanifest’’), 18 & grosser state of something aubtle indeed. understood by the term “wamanti#) "= by the term ^ unmanifest”’, फ bemg something maniteut शै suffix 100701168 reason ; ange Be case the mahat would. be dependent on Brahman a gorichi trary to the Sdmkhys view ग्ण रि oe मो of the subtle body are the five tan-matras the ten acme Vide VRMP 30 organs, the mind, and the vitel breath Vv [भौ 1 4 9 218 VEDANTA PARIJATA SAURABHA. ADH 1] We reply The word “ but” पाठा emphasis The borly ४ tha gross effect, pradhAns 18 the subtle cause, and that nione w to be understood, so the term ‘‘unmanifest” may very wellrefertoit Why? ‘Because of ita fitness”, 16 because of the fitnexa of the subtle pradhina to assume the form of the effect, or bocause of the fltnews of the effect to assume the form of the cause Just asin the toxt ‘All this verily, 18 Brahman, emanating from Him, disappearing into Him and breathing in Him’ (Ohfind 3141), the umverse, though driterent from Brahman as His effect, having been omanated from Him, ४५ yet declared to be non-different from. Him, so 18 this body, which ४ तक्रा different from. pradh&na. Or 6186; (an alternative explanation ,) because of the fitness of that word “unmanifest”, denotang the cause, to denote the efit too | &8 17) the example ‘Mix the soma with cows’ (Rg ४ 940 45) COMPARISON Réimfnuja Interpretation of ‘tad arhatvit’ diftcrunt, viv भान the tnmanifest matter alone, when 1t has assumed the form of the effet (viz body), 18 fit to undertake activities, promoting the cml of men like a chariot 3 SUTRA 3 “ (PBADHENA) HAS A MBANING ON AQGOOUNT OF (LEH) DEPANDENGE on Him ” Vedinta-parijata-saurabha Pradhana, taught m the Upanisads, “hrs a mowing ot wt count of ita dependence” on the Supreme Cause, while that adnutted by others 18 meaningless, such 18 the distinction (betwean our [वपी and that of others, viz of the Simkhyas) 1 The argument m that the cause sod the effect being non-diffiun nt, a terres denotang the one, can very wull denote the other Hane thn term ‘dumanitent the cause, can denote the body, its affuct au wull ® P 208, 106 16 That is, the Some ts to be mixed, uot with the ouw, the cause, but with the milk, ita effect Here a word, donntuy the osu, really stands for the offect ‘Sr B 142, p 357 Chap 1 {80 1 4 8 ADH 1 ] VEDANTA KAUSTUBHA 219 Vedanta-kaustubha To the objection, viz In that case, be happy by falling m with the Simkhyas, since you admit the doctrine of the causality of pra dhina,—the author replies here In ordinary experience, a non sentient object, having no connec tion with a sentient principle, can have no meaning, incapable aa 16 18 of giving rise to an effect Never does a lump of clay assume the form of & pot by iteelf Similarly, pradhina, admitted by the Samkhyas, having no connection with a sentient prnaple and itself non sentient, is not able to give rise to effects, hence, 1t 1s simply meaningless Pradhéns, taught m the Upanisgads, on the other hand, “has a mean mg” ‘That has a meaning which serves the ‘meanmg’, or the purpose, of giving mse to all effects, beginning with the mahat and ending with a tuft of grass Why? “On account of (1ta) dependence on Him”? 1 ‘That which 1s dependent on Him,16 on Brahman or Lord Vasudeva, sentient and the Supreme Cause, 1s ‘tad adhina’, viz pradhina, the atate of bemg that (tad adhinatva), on account of that (tad श्त natvat) But the dependence of pradhina on Brahman 18 not like the dependence of atoms on Iévara, as held by the logicans, but 1s due to the relation between 9 power and the possessor of the power,? as established by the scnptural text like' ‘The own power of the Derty, hidden by bis own qualities’ (Svet 1 8) and 80 on ‘The scriptural texts, establishing pradhina as taught im the Upanisads, have been quoted above 2 COMPARISON Bhaskara He gives two alternatave explanations of the afitra, the first of which, tales with the explanation gven by Nimb&rka The second 1s as follows ‘But (the subtle causal body 1s demgnated as) subtle (m reference to the gross body), because of the fitness (of the word ““onmanrfest ” to denote 1t)’ (Siitra 2) (‘ Bondage and release) have meaning a8 dependent on it (viz the subtle body)” (Stitra 3) ¢ 1 The compound tad-adhinaivdt' 1s to be explamed as follows # That 18, not an external and accidental relation, but an mternal and emential one 2Videog VE 111 4 Bh B 148,p 73 [ऋ 1 । 45 220 VEDANTA PARIJSTA SAURABHA ADH 1 ] Srikanthe Interpretation different, vis ‘(Tho soul, the body and tho ist) have a meaning as dependent on Him (viz the Lord)’ ॥ SUTRA 4 “ALSO BHOAUSE OF THE ABSBNOE OF AN STATEMENS (1 (TT) BRING AK OBJHOT TO BH KNOWN "` Vedainta-piarijita-saurabha The word ‘unmanifest’ doea not denote pradhina of the Tin trikas (1e the SAimikhyas), “also because of the absence of any ntute ment of 165 bemg an object to be known ’ Vedinta-kaustubha Hor this reason aleo pradhina w not denotid by the term `प्र manifest’ here Why? ‘Because of the absence of any xtatemer १ of its bemg an object to be known” The Simkhyns, weolu rently prattlng that salvation arses from a nght disemmination 14 twern prakyti ( = matter) and purusa ( = soul), say that with a yew te the attamment of salvation, prakyii, too, should be known by one desiring for salvatzon But pradhina 15 not montiond by the Kathas ४8 an object to be known, thero bemg the mention of the word ‘un- manifest’ smmply SOTRA 5 “If IT 87 OBJECTED THAT (SORIPTURE) SPFAKS (OF PRADHANA 45 4N OBJEOT TO BE KNOWN), (WH REPLY ) NO, FOR THE INTELL! GHNT SOUL (I8 THE OBJECT TO BE KNOWN), ON ACLOUNT OF FEE TOPIO ° Vedinta-parijita-saurabha Ifit be objected that the text ‘By duscernmyg him, who in without beginning, without end, higher than the great (mahnt) eternal, one i delivered from the jaws of death’ (Katha 3 169), ^" भभम ` of pradhina as an object to be known,— 18K B 118 p S14 Parté 28 ए Bh 8, छ [श 1 4 6 ADH 1] VEDANTA PARLJATA SAURABHA 291 (We reply ) ‘No’ “The intelligent soul’, 18 the Supreme Soul, 18 here indicated as the object to be known, He being the ५५ topio” Vedanta-kaustubha It may be objected The following text “speaks” of pradhina 88 an object to be known, vz ‘What 1s without sound, without touch, without form, unchangeable, hkewise without taste, constant, and without odour, without begining, without end, higher than the great (mahat), eternal, by discerning that, one 1s delivered from the jaws of death’ (Katha 315) It means that ‘by diwocarnmg’, 1 6 by knowing, pradhina,—the cause of and higher than ‘the great’, 168 than the prmople mahat, the second prmcaple called buddhi, and an effect of pradhina,—one 1s delivered from the jaws of death, 18 from the jaws of mundane existence (We reply ) “No”, “for the intelligent soul” alone 1s mdicated. here as the object to be discerned Why? ‘On account of the topic”, 16 because the Supreme Soul 18 the topic here, as evident from the texts ‘That supreme place of Visnu’ (Katha 39), “ Nothmg 18 lughe: than the Person’ (Katha 311), ‘The soul, hidden m ail bemgs, 18 not manifest’ (Katha 312) andsoon And by the phrase ‘Higher than the great (mahat)’, the superiority of the Supreme Soul to the indzvidual soul,—mentioned. previously in the passage ‘Higher than buddha 1s the great soul’ (Katha 3 10),—3s denoted. SUTRA 6 ८ AwD THUS THREE ARE STATHMBNT AS WELL 4.8 QUESTION ABOUT THREE ALONE *” Vedinta-parijaita-saurabha That in tha Upanwad, “there are statement aa well as question about three”,—viz the means, the end, and the realming agent,—is Known from 9 consideration of the meanmg of the pmor and later texts Here, there 1s no room for determmmg & prinaiple which 1 derrved from inference (viz pradhina) 9 1 ¢ 6 222 VEDANTA-KAUSTUBHA ADH 1 | Vedanta -kaustubha Here pradhina cannot be understood by the term ‘unmanifest’, smoe here m the Katha रध्या, ^" there is statement about three ulone"’,— viz the Supreme Soul, the worslup of Hm, and the worshipit,-— 88 the objects to be demgnated, “as well as questaun” about them as the objects to be known, but not about pradhiie and the rest, estab hahed by the Samkhya tanira Thus, when three boons were promied to Naciketas by Death with the words ‘‘‘Since you have pasted thre days in my house without eating, O Brihmana, o guest to be nalutel, salute to you, © Bribmana, may 10 be well with me, thereture तपत three boons for each (mght)”’’ (Katha 1 9), the former axked fin the propitiatzon of his father as the first boon thus ‘“May Gautama be tranquil minded, well disposed, with anger appeased towards in, 0 Death! May he cheerfully greet me, when disminied by you, this I choose as the first boon among the three”’ (Katha 110) ‘Then, bemg granted the propitiation of his father with the words’ ‘ “Aud d&laka Arum, dismissed by me, will be cheerful as before, he will sleep happily at mghta, with lus anger appeased”? (Katha 1 11) ane 80 on, he asked for the knowledge of fire, called Naviketis und a means to salvation, thus ‘You know, O Death, the heavenly fire, tell 1t to me, who has faith Those who hve wm the honven-work! partake of immortalty—this I ask as the second boon”? (Kathu I IJ) The construction of the above text 18 as tollows ‘O Donth!’ ‘Yon know’, 1e remember and know, the ‘heavenly fire’, 1e the fre which Jeads to salvation So ‘tell that to mo’, dewrous ax | am of salvation I choose aa the second boon that knowledge of the fin whereby “those who hve m the heaven world’, 10 thos: tu whom belong the heaven world, viz the world to ba approached by the trod souls through the path begmnmg with light as stated in the tourth chapter 2, or the Vedintins, ‘partake of’, 16 attain, “immortahts or salvation Here the word ‘heaven’ applies to aalvation equally , this bemg well known from other texta us wall, such as, ‘The world of heaven 18 > golden sheath, covered with hght’, ‘The knowers «at Brahman go to Brahman, to the world of heaven’ (Brh 4483) ° ‘That 28, commended by me Vide 8B on Katha ' Matprasystab sac san * 9 Vide Br Si 43 1 of seg ४ Correct quotation ‘Zena dhirah apwyant: brake गदे Vide Bph 448, p 397 a haat [st 1 4 6 aDH 1 } VEDANTA KAUSTUBHA 293 and soon Then, having obtaimed the knowledge of the fire, taught thus ˆ ^ tell 1t to you, learn 16 from me, knowing the heavenly fire, ONaciketas! The atiamment of the mfinite world, and the support” * (Katha 114) and 80 on, he,—by means of 8 question regardmg the real nature of salvation, charactermed by the attamment of the Supreme Soul, the highest end of men,—asked, as the third boon, about the real nature of the object to be attamed, the real nature of the attamer and the real nature of meditation, the means, thus ‘“When a man 1s dead there 1s this doubt, some saying that he 8, others that he 18 not This may I know, taught by you, this 18 the third among the boons”’’ (Katha 120) (णऽ, when the real nature of salvation was asked thus, the reply given by Yama, preceded by an examination of Nacikete’s fitness for that teachmg, was aa follows ‹ ‘Hun, who w difficult to be seen, who 18 hidden, who has entered within, who 18 hidden in the cave and who dwells m the abyss, by knowing Him as God through the knowledge of the Yoga relaiang to the soul, a wise man discards joy and sorrow”’’ (Katha 2 12) Having been thus taught, in a general manner, Nacketas with a view to understanding clearly the real nature of the object to be attamed, udicated by the word ‘God’, the real nature of the means, viz knowledge, demonstrated by the phrase ‘by knowing’, and the real nature of the attamer, demonstrated by the words ‘wise man’, once more asked about meditation, different from means like ment and demerit, thus ‘“Drfferent from the mght, different from the non right”? (Katha 214), about the object to be approached, not lmuted by time, thus ‘“Dufferent from what has been done and what has not been done, different from what has been and what will be’’’ (Katha 214), and aluo about the attaimer, 88 this latter question 28 a question about the altainor, the sentient being as well, the latter, too, bemg eternal and mcluded. among the objects to be attamed + Or else, this text 18 concerned with a queation about the object to beapproached Luke the oo-ordination of the two words ‘different’, mentioned m the text ‘** Drfferent from the right, different from non right” (Katha 214), there 1s also a co ordination between the two words ‘different’, mentioned subsequently, and so m this question 1 Theat 18, the last portion of Kathe 2 1415 © quastion about both Brahman the object to be atteamed, and the individual soul, the attamer since the latter boo, ia eternal and an objeot to be abtamed like the former [st 1 4 6 224 VEDINTA KAUSTUBHA apa 1} about the object to be approached, the approaching agent and of the means too have been meluded, and henoe really no less than three questions were asked + Then, having praised the pranava by way of demonatrating Brahman, having depicted the real nature of the attamer, denoted by the pranava, and the real nature of the means, denoting the pranave end haying taught the pranava once more, Yama taught the real nature of the attamer, im the passage ‘“‘A wise man is neither born, nor dies He has not arwen from anythmg, has not become anything Unborn, eternal, constant 18 this anment one, who 18 not Inlled when. the body 18 killed”? (Katha 225), the real nature of the object to be attamed, im the passage beginning ‘“‘ Smaller than the amaill, greater than the great 18 the soul placed in the cave (1e heart) of this creature Him one who 18 free from. active will sees, fread from sorrow, through the grace of the Creator, (and) the glory of the soul"’ (Katha 2 20), and ending ^ ^ Who knows thus?’ (Katha 2 25), and meditation that 1s of the form of devotion, mn the middle m the passage ‘” This soul 18 not attainable by the study of the Veda”’ (Katha 2.23) anc! soon Then, having stated that the Supreme Soul 28 eamly attamable 7 The entire passage २8 Aanyaira dharmdd anyatra adharmdd anyatra asmdi bridkrtds Anyaira bhiidd bhavydo ca yat tai pasyas tad vada’ (Kathe 9 14) The author 28 here trying to show that thu क not a question about a single thing, but about three different thmgs, vis Brafvnan, the mdrvidual soul, and the means to salvation He offers two explanations (a) The portion Dufferent from the right and different from the non mght refers to the msans, vis knowledge, different from ordmary mem and demerit And, the portion ‘Different from what has been done and what has not been done, differant from what hag been and what will be refers equally to Brahman and the mdryidual soul, to both of wham, who are eternal the above... description fittingly applies Hence the above question means Tell ma about {1) ponies (2) the individual soul and (3) Brahman whole text 1s really > questzon about Brahman, bub soludes questaons about the other iwo as well Thus the portion ‘different from the right Hence the above quesiion means Tell me about (1) Brahman, who is differant from, (2) the means and (3) the madrridua!} नुन मुन Boul As such it 18 really > question (श 1 4 7 ADH } | VEDANTA EAUSTUBHA 226 by the dividual soul,—since the Person worshipped and the wor- shipper have entered 17100 the same cave (Katha 311),—and the mode of worship, 08 well as the attamment of the place of Visnu by the worshipper, in the passage which begins ‘“‘ Know the soul to be a Jord of chanot’’’ (Katha 3 3), and ends ‹ “his the wise declare’” ’ (Katha 314), he concluded with the words ‘"‘Invimble”’ (Katha 815) and so on Hence, this Upanigad contains a statement about the three alone as the objects to be known, as well as a question about them, there 18 no reference to pradh&na, established by the Tantra, (viz the S&amkhyas) SUTRA 7 ‘AWD 48 IN THER 0/8 OF THE GREAT +» Vedanta-parijata-saurabha Just as, although the word ‘great’ (mahat) has been applied by the Samkhyas to the second principle called ‘buddhi’, yet xt 18 found. apphod elsewhere ax well in Vedic texta like, ‘I know this great Person’ (भ्र) 8 18122, Svet 3),—so the word “unmanifest’ (avyakta) may refer to the body Vedinta-kaustubha Just as the word ‘great’, mentioned in the Veda, 1s applied to the individual soul and to Brahman,—as in the passages “Higher than intellect 14 the great soul’ (Katha 3 10), “The soul which 1s great and all pervading’ (Katha 2 22, 44) and so on,—and not to the second principle, called buddlu, admitted by the Samkhyas, and cannot be applied eluewhere even by a hundred S&imkhyas, so it 18 established that the word ‘unmanifcst as well, beng mentioned mm the Veda, does not apply to pradhina, but denotes the body Here ends the section entitled ‘What 18 derived from inference * (1) aa eee! 1 Vide Br Sd 1221 12 2 P 357, me 10 6 Bh 15 [श 148 226 VEDANTA PABWIATA SAUBABHA ADH 2] Adhikesrane 2 The seotion entitled ‘The cup’ (8८४२८४8 8-10) SUTRA 8 ५५ (Tm WORD ‘ UNBORN’ DOES NOT DENOTE THH SiMKHYA PRAKBTT) ON ACCOUNT OF NON SPHOLFIOATION, AS IN THER 0487 OF THE CUP "” Vedinta-parijaita-saurabha On the prema face view, viz Let prakrti, mentioned in the sacred. text ‘One unborn female (aj&)’ (Svet 461), be the one estabhshed. in (the S&mkhya) Smrti, the author mdicates the nght conclusion The unborn one, mentioned in the sacred text, must have Brahman for 1ta soul?, because there 18 no specification guaranteemg the prema face view 8, as in the case of the cup, mentioned in the sacred text There 18 & cup with 1ta mouth below’ (Brh 228 *) Vedanta-kaustubha Thus, xt has been shown that 10) the Katha valli pradhina, whick 18 not mentioned in the Veda, 18 not denoted by the term ‘unmanifest’, as it, through denotimg the cause, viz pradhfina which 1s mentioned 1 the Veda, denotes ita effect, viz the body It bas also been shown that as pradhAna has Brahman for ita soul, the text, thereby, refers to Brahman Ina hke manner, it 18 beg shown now that the text about the unborn one, too, refers to Brahman alone In the Mantropanwad of the Svet&évataras, we find the following ‘By an unborn female (aj&),5 red, black and white, bringing forth manifold offspring tf a like nature, there hes an unborn male (aja)®, enjoying Another unborn male (aja) leaves her who has been en joyed’ (Svet 46)