Brahma Sutras (Nimbarka commentary)

by Roma Bose | 1940 | 290,526 words

English translation of the Brahma-sutra 3.3.57, 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 3.3.57

English of translation of Brahmasutra 3.3.57 by Roma Bose:

“(There is) option, on account of the non-distinction of the result.”

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

It has been shown that the various meditations (on Brahman) are not identical but different from one another. There is “option” of performance with regard to them, “on account of the non-distinction of result”.

Śrīnivāsa’s commentary (Vedānta-kaustubha)

It has been stated above that the meditations are ‘diverse’. Now, the mode of performing them, having the attainment of Brahman as their result, is being considered.

The doubt is as to whether these Śāṇḍilya-vidyā, Bhūma-vidyā, Sad-vidyā and the rest, which result in the attainment of Brahman, are to be undertaken collectively or optionally. On the suggestion that like the Agni-hotra, Daśa-pūrṇa-māsa and the rest, they are to be undertaken collectively.—

(The author) says: “Option”, i.e. any one alone is to be undertaken. Why? “On account of the non-distinction of the result,” i.e. because ail the meditations on Brahman lead, without distinction, to the attainment of His nature. That is to say, as our purpose is served through one alone, it is not necessary for us to perform all the rest. Compare the scriptural and Smṛti texts like: “The knower of Brahman attains the highest” (Taittirīya-upaniṣad 2.1), ‘“My devotees go to me even”’ (Gītā 7.23) and so on.

Comparative views of Baladeva:

This is sūtra 61 in his commentary. He takes it as forming an adhikaraṇa by itself, concerned with showing that the meditations on the different forms of the Lord, such as Kṛṣṇa, Rāma and so on, are optional, since any one of them leads to release. Hence, the devotee should choose one form and stick to it.[1]

Footnotes and references:


 Govinda-bhāṣya 3.3.61, p. 226, Chap. 3.

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