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CH. XXXi] Vallabha's Interpretation of the Brahma-sūtra 32 1
To this Vallabha's reply is that, since there are diverse kinds of śāstras offering diverse kinds of instructions, and since Vedic texts are themselves so complicated that it is not easy to understand their proper emphasis, an ordinary person may have legitimate doubt as to their proper meaning, unless there is a śāstra which itself discusses these difficulties and attempts to solve them by textual comparisons and contrasts; it cannot be denied that there is a real necessity for such a discussion as was undertaken by Vyāsa himself in the Brahma-sūtral.
According to Rāmānuja the Brahma-sūtra is a continuation of the Mimāmsā-sūtra; though the two works deal with different subjects, they have the same continuity of purpose. The study of the Brahma-sūtra must therefore be preceded by the study of the Mimāmsā-sūtra. According to Bhāskara the application of the Mimāmsā-sūtra is universal; all double-born people must study the Mimāmsā and the nature of dharma for their daily duties. The knowledge of Brahman is only for some; a discussion regarding the nature of Brahman can therefore be only for those who seek emancipation in the fourth stage of their lives. Even those who seek emancipation must perform the daily works of dharma; the nature of such dharma can only be known by a study of the Mīmāmsā. The enquiry regarding Brahman must therefore be preceded by a study of the Mimāmsā. It is also said by some that it is by a long course of meditation in the manner prescribed by the Upanişads that the Brahman can be known. A knowledge of such meditation can only be attained by a knowledge of the due nature of sacrifices. It is said also in the smrtis that it is by sacrifices that the holy body of Brahman can be built (mahā-yajñais ca yajñais ca brāhmīyam kriyate tanuḥ); so it is when the forty-eight samskāras are performed that one becomes fit for the study or meditation on the nature of the Brahman. It is also said in the smộtis that it is only after discharging the three debts-study, marriage, and performance of sacrifices--that one has the right to fix his mind on Brahman for emancipation. According to most
sandeha-vārakam śāstram buddhi-doşāt tad-udtravah viruddha-śāstra-sambhedad añgais cāśakya-niscayah tasmāt sātrānusārena kartavyaḥ sarva-nirnayaḥ anyatha bhraśyate svarthän madhyamaś ca tathāvidhaḥ.
Ibid. p. 20. 2 Manu, 11. 28.
