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

776 VEDĀNTA-KAUSTUBHA [sū. 3. 4. 50 ADH. 14.] in the next life, but not for the rise of knowledge, knowledge being possible in this very life With regard to it, we reply: “If obstruction”, i.e. if the obstruc- tion to knowledge, viz works which are dependent on particular place and time and are about to produce results other than knowledge, “be not present” That is, if the group of means which lead to knowledge be performed well, there is the rise of knowledge “in this life”; if any obstruction to such works be present, then in the next. Why ? “On account of that being seen,” i.e. because the rise of knowledge is found to take place in both ways. That in the absence of any obstruction, there is the rise of knowledge in this life is declared by the text: “Then Naciketas, having attained the knowledge declared by Death and this rule ¹ of the Yoga entirely, attained Brahman and became stainless, deathless” (Kaṭha 6.18). That through the means, practised in one life, there is the rise of knowledge in another life is declared by the text: “Even when in the womb, Vāmadeva perceived”. If there be a large number of obstructions, the attain- ment of knowledge is indeed very difficult, in accordance with the scriptural text. “He whom many, though hearing, know not” (Kaṭha 2.7). Hence it is established that the rise of knowledge takes place on the removal of obstructions. There is no fixed rule that knowledge arises in that very life in which the means were performed. Here ends the section entitled “In this life” (14) COMPARISON Śaṁkara He reads: “Aihikam api aprastuta-pratibandhe....” ². Inter- pretation same. This is sūtra 51 in his commentary. Rāmānuja He reads: “Aihikama aprastuta-pratibandhe....”. Interpreta- tion of the word “aihikam” different, viz. “What belongs to this ¹ Our text reads “yoga-siddhi”—a mis-quotation. Correct one “Yoga- vidhi”. Vide Kaṣha, p. 120. ² Ś.B. 3.4.51, p. 894.