वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[sū. 1. 1. 4.
38 VEDĀNTA-KAUSTUBHA ADH. 4.]
If, on the other hand, owing to the primacy of the desiderative suffix,¹
there be a connection with the meaning of the suffix, it should be known
to be serving the purpose of desire, (i.e. helping the rise of a desire
for knowledge), to be a subordinate factor of knowledge through
that desire and to be referring to Brahman thereby. And, the fact
that action is a part of knowledge will be stated under the aphorism
'And, there is dependence on all, on account of the text concerning
sacrifice, as in the case of a horse' (Br. Sū. 3.4.26).
It cannot be said, also, that the reality to be known from the
Vedānta (viz. Brahman) is a subordinate factor of sacrifices,—since
He is self-dependent as the controller of all works, their agents and
their instruments. Nor can it be said that the Vedānta-texts are
subsidiary parts of injunctions like the artha-vādas, since the former
have been referred to in a different context and are not in proximity to
injunctions. Nor can it be said that the Vedānta-texts lead to no fruit,
teaching, as they do, something which is neither an injunction nor a
prohibition,—since the knowledge of Brahman, who is to be known
from the Vedānta, leads to a supremely excellent fruit, viz. salvation.
If it be said: As we read in texts like 'Undecaying, verily, is the
good deed of one who performs the Cātur-māsya ² sacrifice' (Āp.
Ś.Ś. 8.1.1.1 ³) that works too have the same fruit like it (viz. knowledge),
so there is nothing objectionable (in taking the scriptural texts) to be
referring to works,—
(We reply :) No, because the scriptural text: 'Just, as here, the
world gained through work perishes, so exactly does hereafter the
world gained through merit perish' (Chānd. 8.1.6 ⁴) is of a greater
force; is in conformity with the inference, viz. 'The world gained
through mere work is non-permanent, because it is gained through
work alone, as in the case of tilling and the rest'; and is confirmed by
another scriptural text as well, viz. 'Frail, indeed, are these boats
of sacrifices' (Muṇḍ. 1.2.7); because the text: 'Undecaying, verily'
(Āp. Ś.Ś. 8.1.1) and so on is a weaker one, and because it is improper
to (take the scriptural texts) to be referring to works, which form
the object of such texts wanting in force. On the other hand, the

¹ Viz. 'san', implying 'desire'.
² See footnote 2, p. 5 ³ P. 1, vol. 1.
⁴ Correct quotation: 'Karma-cita' and not 'karma-jita', which is translated
here. Vide Chānd. 8 1.6, p. 415.