Brahma-Sūtra 4.1.17

English of translation of Brahmasutra 4.1.17 by Roma Bose:

“For (there are) also (good and bad works) other than these (to which refer the text) of some (about the division) of both (merit and demerit).”

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

“Other than” these works the effects of which have been produced, viz. those that are productive of knowledge, there are “also” works the effects of which have not been produced. To these refer the text of “some”, designating the division “of both” merit and demerit, viz. “The friends, the good deeds, the enemies, the bad deeds”.^[1]

Śrīnivāsa’s commentary (Vedānta-kaustubha)

To the objection, viz. To what then does the following text refer to: “His sons inherit his property, his friends the good deeds, his enemies the bad deeds”?—the author replies:

“Other than these” works which are productive of knowledge, there are “also” good and bad works the results of which have been obstructed by some works of greater strength. “As” some works are undertaken for the sake of selfish ends and what is prohibited is performed through thoughtlessness,^[2] so the text “of some”, designating the division “of both” merit and demerit, refer to these above works only. The declaration of non-clinging and destruction, viz. “The friends the good deeds, the enemies the bad deeds” should be known to be referring to those works.

Comparative views of Śaṅkara and Bhāskara:

They interpret the word “ubhayayoḥ” differently, viz. ‘(This is the view) of both (Jaimini and Bādarāyaṇa)’.^[3]

Comparative views of Rāmānuja and Śrīkaṇṭha:

According to them the word “ubhayayoḥ” means ‘(There are works) of both (kind, i.e. either prior or subsequent to the rise of knowledge, which are obstructed from producing results)’.^[4]

Comparative views of Baladeva:

He begins a new adhikaraṇa here (three sūtras), concerned with the case of some Nirapekṣa devotees. Hence the sūtra: “Because other than this (viz. the Chāndogya text) (there is) another (text of Śāṭyāyanins) also, (there is the destruction) of both (good and evil prārabdha-karmas in the case of some nirapekṣa devotees)”. That is, the Chāndogya text (Chāndogya-upaniṣad 6.14.2) declares that a man has to wait until those works the effects of which have already begun to operate are exhausted. But this rule does not hold good in the case of some nirapekṣa devotees, where, as declared by the text of the Śāṭyāyanins, even their prārabdha good and evil deeds go to their friends and foes respectively. Thus, some nirapekṣa devotees become free at once, without having to wait for the full exhaustion of their prārabdha-karmas.^[5]

Footnotes and references:

[1]:

Quoted by Śaṅkara, Rāmānuja, Bhāskara, Śrīkaṇṭha and Baladeva.

[2]:

All these works are other than those which produce knowledge.

[3]:

Brahma-sūtras (Śaṅkara’s commentary) 4.1.17, p. 925; Brahma-sūtras (Bhāskara’s Commentary) 4.1.7, p. 226.

[4]:

Śrī-bhāṣya (Madras edition) 4.1.17, p. 418, Part 2; Brahma-sūtras (Śrīkaṇṭha’s commentary) 4.1.17, p. 448, Parts 10 and 11.

[5]:

Govinda-bhāṣya 4.1.17, pp. 26-28, Chap. 4.