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

[SŪ. 3. 4 27. ADH 6] VEDĀNTA-PĀRIJĀTA-SAURABHA 743 no use in bringing about the result of knowledge, but are of use only for giving rise to it.¹ Rāmānuja and Śrīkaṇṭha They too interpret the example "aśva-vat" differently thus: Just as a horse, though the real means of going, depends on some other assisting factors, viz. saddle, attendants, grooming and the like, so knowledge, though the real means to salvation, depends on the co- operation of works.² Bhāskara This is sūtra 25 in his commentary. Interpretation different. In direct contrast to Nimbārka, he points out that Karma is not the cause of the origin of knowledge ³, but its essential part bringing about salvation. Thus, here he stresses his doctrine of the combina- tion of knowledge and work. He interprets the example "aśva-vat" thus: "Just as a horse is fit for carrying a man, but not for drawing a plough, so knowledge, combined with work, is fit for leading to salvation, and not mere knowledge".⁴ Adhikaraṇa 6: The section entitled "Calm- ness, self-control and so on". (Sūtra 27) SŪTRA 27 "BUT STILL (THE SEEKER AFTER THE KNOWLEDGE OF BRAH- MAN) MUST BE ENDOWED WITH CALMNESS, SELF-CONTROL AND SO ON; SINCE, ON ACCOUNT OF THE INJUNCTION OF THESE AS THE SUBSIDIARY PARTS OF THAT (VIZ. KNOWLEDGE), THEY ARE TO BE PRACTISED NECESSARILY." Vedānta-pārijāta-saurabha Although in the case of one who desires to know Brahman, knowledge may be brought about through the proper performance ¹ Ś.B. 3.4.26, pp. 875-876. ² Śrī. B. 3.4.26, p. 376, Part 2; ŚK. B. 3.4.26, p. 398, Parts 10 and 11. ³ "Na ca jñāna-svarūpotpattau karma vyapriyate; śravaṇamananādi tad-utpatti-kāraṇam. ⁴ Bh. B. 3 2.25 (written as 3.2.26), p. 210