Brahma Sutras (Nimbarka commentary)
by Roma Bose | 1940 | 290,526 words
English translation of the Brahma-sutra 3.3.12, including the commentary of Nimbarka and sub-commentary of Srinivasa known as Vedanta-parijata-saurabha and Vedanta-kaustubha resepctively. Also included are the comparative views of important philosophies, viz., from Shankara, Ramanuja, Shrikantha, Bhaskara and Baladeva.
Brahma-Sūtra 3.3.12
English of translation of Brahmasutra 3.3.12 by Roma Bose:
“(There is) no relevancy of (the attributes of) having joy for the head and the rest, for (there will be) increase and decrease (on the part of Brahman) if (there be) difference (of limbs on his part).”
Nimbārka’s commentary (Vedānta-pārijāta-saurabha):
The attributes of having joy for the head and the rest do not constitute the essential nature and attributes of the Highest,—since “if there be difference” of limbs like the head and the rest, then there will result increase and decrease on the part of Brahman.
Śrīnivāsa’s commentary (Vedānta-kaustubha)
To the objection, viz. then, on account of the non-difference of Brahman, the attributes, mentioned in the Taittirīya-text: “Of him joy alone is the head, delight the right wing, excessive delight the left wing, bliss the soul, Brahman the tail, the foundation” (Taittirīya-upaniṣad 2.5), too should be comprised everywhere like His essential attributes of bliss and the rest,—the author replies:
The attributes of having joy for the head and the rest are not necessary for a clear understanding of the nature and attributes of Brahman,—since they are not His essential attributes. Otherwise, “if there be difference” of limbs like the head and the rest, then there must be “increase and decrease” on the part of Brahman. If that be so, texts like “Brahman is truth, knowledge, infinite” (Taittirīya-upaniṣad 2.1) will come to be contradicted.
Comparative views of Śaṅkara and Bhāskara:
The interpretation of the last portion, viz. “upacayāpacayau hi bhede” different, viz. “because increase and decrease are possible only if there be difference”. That is, lower and higher degrees like joy, delight, excessive delight, bliss and so on, which are all different, are possible only if there be a plurality of beings, i.e. only on the part of ordinary enjoyers, (and hence they are not possible on the part of Brahman who is one only).
Comparative views of Śrīkaṇṭha:
He takes this sūtra as forming an adhikaraṇa by itself.