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

[sū. 1. 1. 4 32 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 4.] ‘That’, ie Brahman alone, the object of enquiry and the cause of the universe, has Scripture for His proof, and not action and the rest, since the entire Veda is in concordance in proving Him alone. (The word) “samanvayāt ” is to be explained thus. “Sama- nvaya” means concordance in respect of the primary import,—on account of that—“samanvayāt” Or else, because there is concord- ance among the Vedas in point of proving Him alone,—so much in brief It cannot be said that such a concordance exists with regard to actions, since actions fulfil their purpose by simply giving rise to a desire for knowledge ¹ To say that Brahman is a subsidiary factor of sacrifices is a mere childish prattle, since He is an independent Being as the regulator of all works, their agents and so on, and their instruments, and is the giver of fruits. On the contrary, works themselves are in concordance (with regard to Brahman) as assisting indirectly the rise of knowledge—which is a means to attaining Him,— by way of generating a desire for knowledge ² This is ascertained from the text concerning the desire for knowledge.³ If it be objected: It being established in Scripture that Brahman is not an object of the proof, viz. Word, just as He is not an object of the proofs, viz. perception and the rest,—Brahman has not Scripture as His sole proof,—we reply: Brahman, the object of enquiry, has Scripture alone as His proof and not anything else, on account of the concordance of all the scriptural texts, directly or indirectly, with regard to Him alone. Among these, there is a direct concordance among the texts concerning His characteristic marks, proof and the

and not injunctive. And, these latter kind of texts are to be explained, not literally, but as eulogising the direct injunctive texts and thereby indirectly forming a part of injunctions, etc., otherwise the integrity of the Vedas cannot be maintained. Hence, the Vedānta-texts too must be taken as not establishing Brahman, but as simply extolling the sacrificer by identifying him with the Supreme Soul and so on, and as such really concerned with sacrificial acts. ¹ That is, the proper function of karmas is simply to purify the mind, and thereby create a desire for knowledge. Karma, thus, is a means and not an end, the way to truth and not truth itself Hence the Vedānta-texts, dealing as they do, with the Supreme Truth, cannot be concerned with mere karmas. Vide V.P.S. 3.4.26. ² I e. knowledge is not an aṅga of karma, on the contrary, karma is an aṅga of knowledge. Vide V.P.S. 3.4.8. ³ Viz Bṛh. 4.4.22.