Brahma-Sūtra 3.4.25

English of translation of Brahmasutra 3.4.25 by Roma Bose:

“And for this very reason, (in the case of those who observe chastity, knowledge is) independent of the kindling of fire and so on.”

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

In accordance with the scriptural text: “One who is devoted to Brahman goes to immortality” (Chānd, 2.23.1^[1]), in the case of those who are bound by chastity, knowledge is “independent of the kindling of fire and so on”.

Śrīnivāsa’s commentary (Vedānta-kaustubha)

It has been stated above that the stages belonging to one bound by chastity are mentioned in Scripture. Immediately after that, two more points^[2] were considered by reason of their association with what has been shown. Now, on the doubt, viz. whether by reason of the absence of acts like sacrifices and so on which are subsidiary parts of knowledge, knowledge too, the whole, is possible in those stages or not: and on the suggestion that it is not possible, but is possible in the stage of a house-holder, involving the knowledge of sacrifices and so on,—(the author) states the correct conclusion.

From the scriptural texts, such as: “Desiring which people live the life of religions studentship that word I declare to yon in brief” (Kaṭha 2.15), “Desiring this world alone mendicants wander forth” (Bṛhadāraṇyaka-upaniṣad 4.4.22), “One who stands firm on Brahman attains immortality” (Chāndogya-upaniṣad 2.23.2), “And those who meditate on faith and austerity in the forest” (Chāndogya-upaniṣad 5.10.1) and so on, they (viz. those who are bound by chastity) are known to have knowledge. “And for this very reason,” it is definitely ascertained that in their case knowledge is “independent of the kindling of fire and so on”, i.e. independent of the sacrificial acts to be accomplished by placing the fire on the sacrificial fire-place, i.e. is brought about by the proper duties, incumbent on their own stage of life, such as hearing, thinking, meditating and so on. During the stage of a house-holder there being a variety of unavoidable worldly and scriptural duties, the full development of knowledge, the means to the highest end of men, is not possible; and hence the intentional giving up of the life of a house-holder for the sake of that (viz. knowledge) is known from Scripture itself. Therefore, it is established that in the case of those who are bound by chastity, knowledge is all the more possible.

Here ends the section entitled “The kindling of fire” (4).

Comparative views of Śaṅkara:

While Nimbārka holds that knowledge is independent of works only in the case of those who are bound by chastity, Śaṅkara is of the opinion that this is so in all cases, and does not speak here especially of those only who observe chastity. Accordingly he, interprets the phrase “ata eva” as “because the highest end of men arises from knowledge” (established Brahma-sūtra 3.4.1^[3]).

Comparative views of Baladeva:

He also does not speak here of those alone who are bound by chastity. Hence the Sūtra: “For this very reason, (i.e. because vidyā is independent of karma, it) does not depend on the kindling of fire and the like, (for manifesting its fruit)”. That is, there is no necessity for a combination of vidyā and karma for leading to salvation, but vidyā alone is sufficient.^[4]

Footnotes and references:

[1]:

Correct quotation, “Brahma-saṃsthā”. [A Concordance to the principal Upaniṣads and Bhagavad-gītā], p. 656.

[2]:

Viz. that the (a) udgītha texts and (b) the scriptural stories subserve the purpose of meditation.

[3]:

Brahma-sūtras (Śaṅkara’s commentary) 3.4.25, p. 874.

[4]:

Govinda-bhāṣya 3.4.25.