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

[SŪ. 3. 4. 2. ADH. 1 ] VEDĀNTA-KAUSTUBHA 715 tural statement about the fruit, viz the hearing of non-sinful verses, with reference to the objects made of the parṇa-wood.¹ Vedānta-kaustubha Having thus begun with the correct conclusion of the Upaniṣads, now (the author) is stating the prima facie view. Knowledge is a subsidiary part of action Why? "On account of being complementary," i e. because the self, which to be known, stands in a complementary relation to action, in consequence of being the agent, i.e. because any effort towards acts having heaven and the rest as their ends is possible if there be the knowledge of the self as different from the body and the rest on the part of the agent Hence as knowledge effects the purification of the agent, it too is a subsidiary element of action ². The scriptural statements about the fruit, on the other hand, such as: "The knower of the self crosses over grief" (Chānd. 7.1 3). "The knower of Brahman attains the highest" (Tait 2 1) and so on, may be taken as a "glorification of the man", i.e. mere glorification, "just as in other cases", i.e. just as in the case of objects, purification and acts, the scriptural statements about the fruit are mere glorifications. Thus, with regard to objects, there is the passage: "He whose sacrificial ladle is made of the parṇa-wood does not hear sinful verse" (Tait. Saṃ. 3 5.7 ³); with regard to purification, the passage: "He who anoints his eyes wards off the eye of his enemy"; and with regard to acts, the passage: "He who performs the prayāja and the anuyāja sacrifices makes, forsooth, an armour for this sacrifice" and ¹ The object, viz. the ladle, made of the parṇa-wood, is a subsidiary part of the sacrifice and hence the fruit ascribed to it, viz. the hearing of non-sinful verses, subserves the purpose of the sacrifice, i.e. glorifies it. Similarly, the agent, i.e. the sacrificer, is a subsidiary part of sacrifice, and hence the fruit ascribed to the knowledge of the self of the sacrificer subserves the sacrifice, i.e. glorifies it, but such a knowledge has no independent fruit of its own. ² That is, the agent, the sacrificer, cannot undertake the performance of sacrifices, leading to heaven and so on, unless he first knows that his soul is different from and survives the body, for evidently the body does not go to heaven, but the soul only. This knowledge of the real nature of the self as distinct from the body, therefore, qualifies the agent for undertaking the per- formance of sacrifices and as such is a complementary factor of sacrifices. ³ P. 311, lines 23-24, vol. 1. 16