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

776 VEDĀNTA-KAUSTUBHA [sū. 3. 4. 50
ADH. 14.]
in the next life, but not for the rise of knowledge, knowledge being
possible in this very life
With regard to it, we reply: “If obstruction”, i.e. if the obstruc-
tion to knowledge, viz works which are dependent on particular
place and time and are about to produce results other than knowledge,
“be not present” That is, if the group of means which lead to
knowledge be performed well, there is the rise of knowledge “in this
life”; if any obstruction to such works be present, then in the
next. Why ? “On account of that being seen,” i.e. because the rise
of knowledge is found to take place in both ways. That in the absence
of any obstruction, there is the rise of knowledge in this life is declared
by the text: “Then Naciketas, having attained the knowledge declared
by Death and this rule ¹ of the Yoga entirely, attained Brahman
and became stainless, deathless” (Kaṭha 6.18). That through the
means, practised in one life, there is the rise of knowledge in another
life is declared by the text: “Even when in the womb, Vāmadeva
perceived”. If there be a large number of obstructions, the attain-
ment of knowledge is indeed very difficult, in accordance with the
scriptural text. “He whom many, though hearing, know not” (Kaṭha
2.7). Hence it is established that the rise of knowledge takes place on
the removal of obstructions. There is no fixed rule that knowledge
arises in that very life in which the means were performed.
Here ends the section entitled “In this life” (14)
COMPARISON
Śaṁkara
He reads: “Aihikam api aprastuta-pratibandhe....” ². Inter-
pretation same. This is sūtra 51 in his commentary.
Rāmānuja
He reads: “Aihikama aprastuta-pratibandhe....”. Interpreta-
tion of the word “aihikam” different, viz. “What belongs to this
¹ Our text reads “yoga-siddhi”—a mis-quotation. Correct one “Yoga-
vidhi”. Vide Kaṣha, p. 120.
² Ś.B. 3.4.51, p. 894.