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

[SŪ. 1. 1. 4. 40 VEDĀNTA-KAUSTUBHA ADH. 4.] and the statements like: 'That which is not manifested through speech' (Kena 1.4), by being concerned with proving that Brahman is not limited by so-muchness. The texts, concerned with the daily and occasional duties,¹ too, refer to Brahman alone, by way of effecting the purification of the nature of the person entitled (to the study of Brahman) and being thereby co-operative towards the rise of knowledge and so on concern- ing Brahman, while (the texts) concerned with the optional duties,² by way of being an atomic bit of the bliss of Brahman, since the text: 'Other beings subsist on a portion only of His bliss alone' (Bṛh 4.3.32) declares even worldly pleasure to be an atomic portion of the bliss of Brahman. Moreover, the optional duties are in concordance (with regard to Brahman), since they are concerned with the knowledge of Brahman by way of giving rise to a pure body, like that of a god and the rest, entitled to salvation. Moreover, just as in accordance with the maxim of 'connection and disconnection',³ curd, used in connection with daily duties (nitya),—as laid down in the passage: 'He performs a sacrifice with curd',—brings about the attainment of objects of sense,—as laid down in the passage: 'One who desires for objects of sense should perform a sacrifice with curd' (Tait. Br 2.1 5.6⁴),—so the sacrificial acts, though bringing about heaven and the rest, should yet be known to be serving the purpose (i.e. helping the rise) of knowledge.⁵ And (finally) texts like 'Golden right from the tip of His nails' (Chānd. 1 6.6⁶) refer to Brahman as being concerned with His divine body. Or else, since the entire mass of objects has Brahman for its essence, the mass of texts, denoting them, directly refer to Him.⁷ ¹ The daily or nitya karmas are ablution, prayer and so on, to be performed every day, while the occasional or naimittika karmas are the ceremony in honour of the dead and so on, to be performed on special occasions. Both of these kinds are obligatory. ² The optional or kāmya karmas are sacrifices and the rest, undertaken with special objects in view, viz. heaven and the rest. ³ A term applied to express the disconnection of what is optional from what is a necessary constituent of anything. Vide Pū. Mi. Sū. 4.3.5, and Śabara's commentary, pp. 493 and ff., vol. 1. ⁴ P. 180, line 3, vol. 2. ⁵ Vide V.K. 3.4.26. ⁶ Correct quotation ‘Apraṇakhāt sarva eva suvarṇaḥ’. Vide Chānd. 1 6.6, p. 43. ⁷ That is, instead of the laborious explanation given above, it is simpler to accept this alternative explanation.