Brahma-Sūtra 3.1.17 (correct conclusion)

English of translation of Brahmasutra 3.1.17 by Roma Bose:

“But (the paths) or knowledge and work thus, on account of being the subjects of discussion.”

Nimbārka’s commentary (Vedānta-pārijāta-saurabha):

Now the correct conclusion:

Scripture shows the non-descent of those who do not perform sacrifices and the rest, under the knowledge of the five fires^[1] thus: ‘Now through neither of these two paths these small many-times returning creatures are born. “Re born and die”,—thus is this third place. Thereby this world is not filled up’ (Chāndogya-upaniṣad 5.10.8^[2]).

By the phrase: ‘of the two paths’, knowledge and work are designated, these two “being the subjects under discussion”. In the text: ‘So those who know this’ (Chāndogya-upaniṣad 5.10.1), the path of gods, and in the text: ‘Sacrifices, works of public utility, alms-giving’ (Chāndogya-upaniṣad 5.10.3), the paths of fathers are mentioned. Those who do not go through either of these two, are these beings who enjoy a third place. The sinners never go to the moon—this is the sense of the text.

Vedānta-kaustubha

Now the author states the right conclusion.

The term “but” is meant for disposing of the prima facie view. The going to the region of the moon does not fit in on the part of those who do not perform sacrifices and the rest, since under the knowledge of five fires, viz, in the passage: ‘Now through neither of these two paths these small, many-times returning creatures are born. “Be born and die”,—thus is this third place. Thereby this world is not filled up’ (Chāndogya-upaniṣad 5.10.8), Scripture declares the nondescent of those who do not perform sacrifices and the rest. By the phrase: ‘of these two paths’, knowledge and work are designated. This very thing the author of the aphorisms states; “Of knowledge and work thus”. The word ‘meaning’ is implied. Why? On account of these two “being the subjects under discussion”, i.e. the words ‘these two’ in the text: ‘of these two’ denote what has been referred to before as the topic. The sinners do not become entitled to either of these two ‘paths’, i.e. the path of knowledge and the path of work, or the path of gods and the path of fathers. The resultant meaning is as follows: Having stated: ‘So those who know this, and those who in the forest worship through faith and austerity’ (Chāndogya-upaniṣad 5.10.1), the text goes on to show the true path of gods, the path concerned with knowledge, in the text: ‘They pass into light, from light to day’ (Chāndogya-upaniṣad 5.10.1) and so on. And having stated: ‘Now, those who in the village worship through sacrifices, works of public utility and alms-giving’ (Chāndogya-upaniṣad 5.10.3), the test goes on to show the path of gods, concerned with meritorious works. Those who do not go through either of these two, are those beings who enjoy a third place. The scriptural text: ‘Whoever, verily, depart from this world,—they will go to the moon’ (Kauṣītaki-upaniṣad 1.2) too refers to the journey of those who perform sacrifices and the rest.

Comparative views of Śaṃkara, Śrīkaṇṭha and Baladeva:

They reach the same conclusion as Nimbārka does, viz. that the sinners do not go to the world of moon. Only while they definitely say that the sinners go to hell, Nimbārka says that they go to a ‘third place’ and leaves the question there.

Footnotes and references:

[1]:

See pp. 809-10 of the book.

[2]:

Quoted by Śaṅkara, K., Bhāskara, Śrīkaṇṭha, Baladeva.