Brahma-Sūtra 4.1.19

English of translation of Brahmasutra 4.1.19 by Roma Bose:

“But having destroyed the other two by enjoyment, then (he) attains (Brahman).”

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

“But having destroyed” the good and evil deeds, the effects of which have already begun, “by enjoyment”, he “attains” Brahman.

Here ends the first quarter of the fourth chapter in the Vedānta-pārijāta-saurabha, an interpretation of the Śārīraka-mīmāṃsā texts by the reverend Nimbārka.

Śrīnivāsa’s commentary (Vedānta-kaustubha)

It has been established at the end. of the third chapter that as the end, viz, knowledge, depends upon the cessation of the obstructions, viz. the works the effects of which have already begun, so there is no fixed rule with regard to the time when knowledge is going to arise actually.^[1] But here, it has been said that knowledge arises on the fall of the body.^[2] Now, anticipating the enquiry, viz. Whence arises the cessation of the two kinds of works the effects of which have already begun? On the fall of which body is there salvation?—the author replies:—

On the doubt, viz. Whether the good and evil works—the effects of which have already begun, other than the good and evil works the effects of which have not yet begun, which are the objects of the non-clinging and destruction, and are mentioned under the aphorisms: “On the attainment of that, (there are) non-clinging and destruction, -of the subsequent and prior sins, on account of the designation of that” (Brahma-sūtra 4.1.13). “Of the other too (there is) non-clinging thus, but on fall” (Brahma-sūtra 4.1.14),—are to be experienced in the body in which knowledge originates, or to be experienced in another body,—if it be suggested: Since another body is not desired, they are to be experienced in the body in which knowledge originates; on its fall, salvation arises,—

We reply: The word “but” is meant for disposing of the objection. “Having destroyed the other two,” i.e. good and evil deeds the effects of which have already begun, “by enjoyment”, whether in the body in which knowledge originates or in another body, one “attains” Brahman, in accordance with the text: “What is not experienced does not perish” (Brahma-vaivarta-purāṇa 26.70). Hereby, the means to the removal of the obstruction to knowledge, exhibited under the aphorism; “In this world, if obstruction be not present” (Brahma-sūtra 3.4.10), too is explained. Hence, it is established that there is salvation when on the decay of the works,—the effects of which have already begun,—by enjoyment, there is the fall of the body at the completion of enjoyment.

Here ends the section entitled “The destruction of others” (11).

Here ends the first quarter of the fourth chapter in the holy Vedānta-kaustubha, a commentary on the Śārīraka-mīmāṃsā texts by the reverend teacher Śrīnivāsa, dwelling under the lotus-feet of the reverend Nimbārka, the founder and teacher of the holy Sanatkumāra.

Comparative views of Baladeva:

Here he ends the discussion about the Nirapekṣa devotee, thus: “Having given up the other two (viz. the gross and the subtle bodies), (the Nirapekṣa devotee) then attains (i.e. joins) in the enjoyment (of the Lord)”.^[3]

Résumé:

The first quarter of the fourth chapter contains:

(1) 19 sūtras and 11 adhikaraṇas, according to Nimbārka;
(2) 19 sūtras and 14 adhikaraṇas, according to Śaṅkara;
(3) 19 sūtras and 11 adhikaraṇas, according to Rāmānuja;
(4) 18 sūtras and 13 adhikaraṇas, according to Bhāskara;
(5) 19 sūtras and 13 adhikaraṇas, according to Śrīkaṇṭha;
(6) 19 sūtras and 13 adhikaraṇas, according to Baladeva.

Bhāskara omits sūtra 18 in Nimbārka’s commentary.

Footnotes and references:

[1]:

Vide Vedānta-pārijata-saurabha 3.4.51.

[2]:

Vide Vedānta-pārijata-saurabha 4.1.14.

[3]:

Govinda-bhāṣya 4.1.19. pp. 29-30, Chap. 4.