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

Page Transcription (Line-by-Line)

[sū. 3. 4. 47
ADH. 12.] VEDĀNTA-KAUSTUBHA 771
Vedānta-kaustubha
It may be objected: If the religious duties like sacrifice, charity,
austerity, calmness, self-control and the like, as well as those called
hearing, thinking and meditating,—duties that are to be performed
by men of all stages of life who desire for salvation,—be auxiliaries
to knowledge; and if knowledge, attainable through them and common
to men of all stages of life, be the means to salvation, then there
cannot be any justification for "concluding with the house-holder"
in the Chāndogya-text, which beginning: "Having studied the Veda
in the house of a teacher in accordance with rules, in time left over
from doing work for the teacher; having returned to his own house,
studying his sacred texts in a clean spot" (Chānd. 8.15.1), concludes:
"Forsooth, having stayed thus as long as he lives, he reaches the
world of Brahman and does not return any more" (Chānd. 8 15 1).
Hence, such a conclusion clearly indicates that there are no other
stages of life ¹. To this the author replies here.
The word "but" is meant for disposing of the objection. That
is, simply because the stage of a house-holder has been mentioned
at the end, it is not to be thought that there are no stages of life other
than that. "On account of the existence of all" religious duties
therein, "the concluding with the house-holder" is meant for exhibit-
ing all religious duties.
COMPARISON
Rāmānuja and Śrīkaṇṭha
The phrase compound "kṛtsna-bhāvāt" interpreted differently,
viz. 'on account of the existence (of knowledge) in all (the stages of
life)'.² Śrīkaṇṭha takes this sūtra as constituting an adhikaraṇa by
itself.
Baladeva
He too takes it as an adhikaraṇa by itself. Interpretation
same.

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¹ Vide the same objection raised on another ground in Br. Sū. 3.4.18.
² Śrī. B. 3.4.47, p. 394, part 2; Śk. B. 3.4.47, pp. 411-412, Parts 10 and 11

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संस्कृत मूल एवं हिन्दी अनुवाद (Unicode Devanagari)

॥ ब्रह्मसूत्रम् ३.४.४७ ॥
कृत्स्नभावात्तु गृहिणोपसंहारः ॥ ४७ ॥
वेदान्तकौस्तुभः (श्रीश्रीनिवासाचार्यकृतः)
पूर्वपक्षः — ननु यज्ञादीनि शमदमादीनि श्रवणादीनि च मुमुक्षूणां सर्वेषामाश्रमिणां
धर्मा विद्याङ्गं भवन्ति, तन्निर्वर्त्यविद्या च सर्वाश्रमसाधारणी मुक्तिसाधनं चेत्,
तर्हि छान्दोग्ये उपसंहारे गृहिण एव परिग्रहः कुतो न्याय्यः?
यथा हि श्रूयते—
«आचार्यात् कुलं वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य
कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो... स खल्वेवं वर्तयन्यावदायुषं
ब्रह्मलोकमभिसम्पद्यते न च पुनरावर्तते न च पुनरावर्तते» (छा० उप० ८.१५.१) इति।
अनेन गृहिणैवोपसंहाराद् आश्रमान्तरं नास्तीति गम्यते।
सिद्धान्तः — अत्र तु-शब्देन पूर्वपक्षं व्यावर्तयति।
न ह्युपसंहारमात्रेणाश्रमान्तराभाव आशङ्कनीयः।
यतः गार्हस्थ्ये सर्वधर्माणां ‘कृत्स्नभावात्’—सर्वेषामेवाश्रमाणां धर्माणां
न्यूनाधिकभावेन गृहाश्रमेऽन्तर्भावात् सर्वधर्मप्रदर्शनाय गृहिणोपसंहारः कृतः।
हिन्दी अनुवाद:
आक्षेप (पूर्वपक्ष): यदि यज्ञ, दान, तप, शम, दम तथा श्रवण, मनन एवं निदिध्यासन
आदि सभी आश्रमों के मुमुक्षुओं द्वारा अनुष्ठेय धर्म विद्या के अङ्ग हैं, और उनके द्वारा
निष्पन्न विद्या सभी आश्रमों के लिए समान रूप से मुक्ति का साधन है, तो छान्दोग्योपनिषद्
के उपसंहार में केवल गृहस्थ का ही उल्लेख क्यों किया गया? इससे प्रतीत होता है कि
गार्हस्थ्य के अतिरिक्त अन्य कोई आश्रम नहीं है।
समाधान (सिद्धान्त): सूत्रस्थ 'तु' शब्द इस पूर्वपक्ष के निराकरणार्थ है।
केवल अन्त में गृहस्थ का वर्णन होने से अन्य आश्रमों का अभाव सिद्ध नहीं होता।
'कृत्स्नभावात्' अर्थात् गृहस्थाश्रम में सभी धर्मों (अहिंसा, दम, अध्ययन आदि) का
समावेश होने के कारण समस्त आश्रम-धर्मों के उपलक्षण (प्रदर्शन) के लिए
गृहस्थ के साथ ग्रन्थ का उपसंहार किया गया है।