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

[SŪ. 1. 1. 1, ADH. 1.] VEDĀNTA-KAUSTUBHA 19 mīmāṁsā'. But according to Śaṁkara, this is not the case. He points out that the study of the Pūrva-mīmāṁsā is by no means an essential pre-requisite to the study of Brahman ¹ There is no essential connection between the enquiry into religious duties and that into Brahman On the contrary, there is an absolute difference between them as regards the result and the object of enquiry.² The result of the former is the attainment of worldly and heavenly enjoyment, which is something to be accomplished, while the result of the latter is salvation, which is not something to be accomplished, being eternal and ever-accomplished This being so, the essential pre-requisite to the enquiry into Brahman is not the enquiry into religious duties, but the acquisition of the four qualifications ³,–viz (1) discrimination between eternal and non-eternal objects, (2) aversion to the enjoyment of the objects of sense, here or hereafter, (3) possession of self-restraint, tranquillity and the rest ⁴ and (4) the desire of emancipation.⁵ Rāmānuja Reading and interpretation same, only much more elaborate. Rāmānuja points out that the two Mīmāṁsās—viz. the Karma- mīmāṁsā and the Brahma-mīmāṁsā constitute one connected whole, the first naturally leading to the second,⁶ and criticises at length, in this connection, the Śaṁkarite view that the enquiry into Brahman does not necessarily presuppose the enquiry into religious duties.⁷ Bhāskara Literal interpretation same, but import different. Bhāskara develops here his peculiar doctrine of jñāna-karma-samuccaya, or ¹ Ś B. 1.1 1. 'Dharma-jijñāsāyāḥ prāg api adhīta-Vedāntasya Brahma- jijñāsopapatteḥ', p. 71 ² Ś.B. 1 1.1. 'Dharma-brahma-jijñāsayoh phala-jijñāsya-bhedācca' (p. 74). ³ Sādhana-catuṣṭaya. ⁴ I e. śama (control of the internal organ, viz the mind), dama (control of the external sense-organs), uparati (indifference to worldly pursuits), titikṣā (endurance of the opposite extremes, like heat and cold, pleasure and pain, etc.), śraddhā (faith in the scripture and the spiritual teachers), and samādhāna (deep concentration). ⁵ Ś.B. 1.1 1. 'Nityānitya-vastu-vivekaḥ, ihāmutrārtha-phalabhoga-virāgaḥ, śama-damādi-sādhana-sampat, mumukṣutvañ ca', ⁶ Śrī. B. 1.1.1. 'Vakṣyati ca Karma-brahma-mīmāṁsayor aikaśāstryam', etc., p. 2, vol. 1 (Madras ed.). ⁷ Op. cit., pp. 5–13, vol 1.