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

[sū. 1. 1. 4. 38 VEDĀNTA-KAUSTUBHA ADH. 4.] If, on the other hand, owing to the primacy of the desiderative suffix,¹ there be a connection with the meaning of the suffix, it should be known to be serving the purpose of desire, (i.e. helping the rise of a desire for knowledge), to be a subordinate factor of knowledge through that desire and to be referring to Brahman thereby. And, the fact that action is a part of knowledge will be stated under the aphorism 'And, there is dependence on all, on account of the text concerning sacrifice, as in the case of a horse' (Br. Sū. 3.4.26). It cannot be said, also, that the reality to be known from the Vedānta (viz. Brahman) is a subordinate factor of sacrifices,—since He is self-dependent as the controller of all works, their agents and their instruments. Nor can it be said that the Vedānta-texts are subsidiary parts of injunctions like the artha-vādas, since the former have been referred to in a different context and are not in proximity to injunctions. Nor can it be said that the Vedānta-texts lead to no fruit, teaching, as they do, something which is neither an injunction nor a prohibition,—since the knowledge of Brahman, who is to be known from the Vedānta, leads to a supremely excellent fruit, viz. salvation. If it be said: As we read in texts like 'Undecaying, verily, is the good deed of one who performs the Cātur-māsya ² sacrifice' (Āp. Ś.Ś. 8.1.1.1 ³) that works too have the same fruit like it (viz. knowledge), so there is nothing objectionable (in taking the scriptural texts) to be referring to works,— (We reply :) No, because the scriptural text: 'Just, as here, the world gained through work perishes, so exactly does hereafter the world gained through merit perish' (Chānd. 8.1.6 ⁴) is of a greater force; is in conformity with the inference, viz. 'The world gained through mere work is non-permanent, because it is gained through work alone, as in the case of tilling and the rest'; and is confirmed by another scriptural text as well, viz. 'Frail, indeed, are these boats of sacrifices' (Muṇḍ. 1.2.7); because the text: 'Undecaying, verily' (Āp. Ś.Ś. 8.1.1) and so on is a weaker one, and because it is improper to (take the scriptural texts) to be referring to works, which form the object of such texts wanting in force. On the other hand, the

¹ Viz. 'san', implying 'desire'. ² See footnote 2, p. 5 ³ P. 1, vol. 1. ⁴ Correct quotation: 'Karma-cita' and not 'karma-jita', which is translated here. Vide Chānd. 8 1.6, p. 415.