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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the heavenly world and the like, there is no other way left than to assume that the result (which is seen not to spring directly from the sacrifice) is accomplished by the mediation of the apurva. 40. But the former, Badaraya;m (thinks), on ac- count of the designation (of deities) as the cause. The reverend Badaraya;za maintains the previously declared awarding of rewards by the Supreme Person since the scriptural texts referring to the different sacrifices declare that the deities only, Agni, Vayu, and so on, who are propitiated by the sacrifices — which are nothing else but means to propitiate deities — are the cause of the rewards attached to the sacrifices. Compare texts such as ' Let him who is desirous of prosperity offer a white animal to Vayu. For Vayu is the swiftest god. The man thus approaches Vayu with his proper share, and Vayu leads him to prosperity/ And the whole instruction which the texts give, as to the means by which men desirous of certain results are to effect those results, is required on account of the injunctions only, and hence it cannot be doubted that Ill ADHYAYA, 2 PADA, 40. 627
2627 it has reference to the injunctions. The apparatus of means to bring about the results thus being learnt from the text only, no person acquainted with the force of the means of proof will assent to that apparatus, as stated by the text, being set aside and an apurva about which the text says nothing being fancifully assumed. And that the imperative verbal forms of the injunctions denote as the thing to be effected by the effort of the sacrificer, only that which on the basis of the usage of language and grammatical science is recognised as the meaning of the root-element of such words as ' ya^eta/ viz. the sacrifice (yaga), which consists in the propitiation of a divine being, and not some addi- tional supersensuous thing such as the apurva, we have already proved above (p. 153 ff.). Texts such as ' Vayu is the swiftest god ' teach that Vayu and other deities are the bestowers of rewards. And that it is fundamentally the highest Self — as constituting the inner Self of Vayu and other deities — which is pleased by offerings, and bestows rewards for them is declared by texts such as ' Offerings and pious works, all this he bears who is the nave of the Universe. He is Agni and Vayu, he is Sun and Moon * (Mahanar. Up. I, 6, 7). Similarly in the antaryamin- brahma^a, * He who dwells in Vayu, of whom Vayu is the body'; c He who dwells in Agni/ &c. Smrzti expresses itself similarly, ' Whatsoever devotee wishes to worship with faith whatsoever divine form, of him do I make that faith unshakable. Endued with such faith he endeavours to propitiate him and obtains from him his desires — those indeed being ordained by me' (Bha. Gi. VII, 21-22); i For I am the enjoyer and the Lord of all sacrifices ' (IX, 24) — where Lord means him who bestows the reward for the sacrifices. ' To the gods go the worshippers of the gods, and those devoted to me go to me' (VII, 23). — In ordinary life men, by agriculture and the like, acquire wealth in various forms, and by means of this propitiate their king, either directly or through his officials and servants ; and the king thereupon is seen to reward them in a manner corresponding to the measure of their services and presents. The Vedanta-texts, on the other hand, give S s 2 628 VEDANTA-SUTR AS. instruction on a subject which transcends the sphere of all the other means of knowledge, viz. the highest Person who is free from all shadow even of imperfection, and a treasure- house as it were of all exalted qualities in their highest state of perfection ; on sacrifices, gifts, oblations, which are helpful towards the propitiation of that Person ; on praise, worship, and meditation, which directly propitiate him ; and on the rewards which he, thus propitiated, bestows, viz. temporal happiness and final Release. — Here terminates the adhikara^a of ' reward.' Ill ADHYAYA, 3 PADA, I. 629 THIRD PADA. 1. What is understood from all the Vedanta-texts (is one), on account of the non-difference of injunc- tion and the rest.
3temporal happiness and final Release. — Here terminates the adhikara^a of ' reward.' Ill ADHYAYA, 3 PADA, I. 629 THIRD PADA. 1. What is understood from all the Vedanta-texts (is one), on account of the non-difference of injunc- tion and the rest. The Sutras have stated whatever has to be stated to the end of rousing the desire of meditation — concluding with the fact that Brahman bestows rewards. Next the question is introduced whether the vidyas (i. e. the different forms of meditation on Brahman which the Vedanta-texts enjoin) are different or non-different, on the decision of which question it will depend whether the qualities attributed to Brahman in those vidyas are to be comprised in one act of meditation or not. — The first subordinate question arising here is whether one and the same meditation — as e.g. the vidya of VaLrvanara — which is met with in the text of several ^khas, constitutes one vidya or several. — The vidyas are separate, the Purvapakshin maintains ; for the fact that the same matter is, without difference, im- parted for a second time, and moreover stands under a different heading — both which circumstances necessarily attend the text's being met with in different ^akhas — proves the difference of the two meditations. It is for this reason only that a restrictive injunction, such as the one conveyed in the text, ' Let a man tell this science of Brahman to those only who have performed the rite of carrying fire on their head' (Mu. Up. Ill, 2, 10) — which restricts the imparting of knowledge to the Atharva^ikas, to whom that rite is peculiar — has any sense ; for if the vidyas were one, then the rite mentioned, which is a part of the vidya, would be valid for the members of other i-akhas also, and then the restriction enjoined by the text would have no meaning. — This view is set aside by the Sutra, ( What is understood from all the Vedanta-texts ' is one and the same meditation, 'because there is non-difference of injunction and the rest.' By injunction is meant the 63O VEDANTA-stixRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the heavenly world and the like, there is no other way left than to assume that the result (which is seen not to spring directly from the sacrifice) is accomplished by the mediation of the apurva. 40. But the former, Badaraya;m (thinks), on ac- count of the designation (of deities) as the cause. The reverend Badaraya;za maintains the previously declared awarding of rewards by the Supreme Person since the scriptural texts referring to the different sacrifices declare that the deities only, Agni, Vayu, and so on, who are propitiated by the sacrifices — which are nothing else but means to propitiate deities — are the cause of the rewards attached to the sacrifices. Compare texts such as ' Let him who is desirous of prosperity offer a white animal to Vayu. For Vayu is the swiftest god. The man thus approaches Vayu with his proper share, and Vayu leads him to prosperity/ And the whole instruction which the texts give, as to the means by which men desirous of certain results are to effect those results, is required on account of the injunctions only, and hence it cannot be doubted that Ill ADHYAYA, 2 PADA, 40. 627
2627 it has reference to the injunctions. The apparatus of means to bring about the results thus being learnt from the text only, no person acquainted with the force of the means of proof will assent to that apparatus, as stated by the text, being set aside and an apurva about which the text says nothing being fancifully assumed. And that the imperative verbal forms of the injunctions denote as the thing to be effected by the effort of the sacrificer, only that which on the basis of the usage of language and grammatical science is recognised as the meaning of the root-element of such words as ' ya^eta/ viz. the sacrifice (yaga), which consists in the propitiation of a divine being, and not some addi- tional supersensuous thing such as the apurva, we have already proved above (p. 153 ff.). Texts such as ' Vayu is the swiftest god ' teach that Vayu and other deities are the bestowers of rewards. And that it is fundamentally the highest Self — as constituting the inner Self of Vayu and other deities — which is pleased by offerings, and bestows rewards for them is declared by texts such as ' Offerings and pious works, all this he bears who is the nave of the Universe. He is Agni and Vayu, he is Sun and Moon * (Mahanar. Up. I, 6, 7). Similarly in the antaryamin- brahma^a, * He who dwells in Vayu, of whom Vayu is the body'; c He who dwells in Agni/ &c. Smrzti expresses itself similarly, ' Whatsoever devotee wishes to worship with faith whatsoever divine form, of him do I make that faith unshakable. Endued with such faith he endeavours to propitiate him and obtains from him his desires — those indeed being ordained by me' (Bha. Gi. VII, 21-22); i For I am the enjoyer and the Lord of all sacrifices ' (IX, 24) — where Lord means him who bestows the reward for the sacrifices. ' To the gods go the worshippers of the gods, and those devoted to me go to me' (VII, 23). — In ordinary life men, by agriculture and the like, acquire wealth in various forms, and by means of this propitiate their king, either directly or through his officials and servants ; and the king thereupon is seen to reward them in a manner corresponding to the measure of their services and presents. The Vedanta-texts, on the other hand, give S s 2 628 VEDANTA-SUTR AS. instruction on a subject which transcends the sphere of all the other means of knowledge, viz. the highest Person who is free from all shadow even of imperfection, and a treasure- house as it were of all exalted qualities in their highest state of perfection ; on sacrifices, gifts, oblations, which are helpful towards the propitiation of that Person ; on praise, worship, and meditation, which directly propitiate him ; and on the rewards which he, thus propitiated, bestows, viz. temporal happiness and final Release. — Here terminates the adhikara^a of ' reward.' Ill ADHYAYA, 3 PADA, I. 629 THIRD PADA. 1. What is understood from all the Vedanta-texts (is one), on account of the non-difference of injunc- tion and the rest.
3temporal happiness and final Release. — Here terminates the adhikara^a of ' reward.' Ill ADHYAYA, 3 PADA, I. 629 THIRD PADA. 1. What is understood from all the Vedanta-texts (is one), on account of the non-difference of injunc- tion and the rest. The Sutras have stated whatever has to be stated to the end of rousing the desire of meditation — concluding with the fact that Brahman bestows rewards. Next the question is introduced whether the vidyas (i. e. the different forms of meditation on Brahman which the Vedanta-texts enjoin) are different or non-different, on the decision of which question it will depend whether the qualities attributed to Brahman in those vidyas are to be comprised in one act of meditation or not. — The first subordinate question arising here is whether one and the same meditation — as e.g. the vidya of VaLrvanara — which is met with in the text of several ^khas, constitutes one vidya or several. — The vidyas are separate, the Purvapakshin maintains ; for the fact that the same matter is, without difference, im- parted for a second time, and moreover stands under a different heading — both which circumstances necessarily attend the text's being met with in different ^akhas — proves the difference of the two meditations. It is for this reason only that a restrictive injunction, such as the one conveyed in the text, ' Let a man tell this science of Brahman to those only who have performed the rite of carrying fire on their head' (Mu. Up. Ill, 2, 10) — which restricts the imparting of knowledge to the Atharva^ikas, to whom that rite is peculiar — has any sense ; for if the vidyas were one, then the rite mentioned, which is a part of the vidya, would be valid for the members of other i-akhas also, and then the restriction enjoined by the text would have no meaning. — This view is set aside by the Sutra, ( What is understood from all the Vedanta-texts ' is one and the same meditation, 'because there is non-difference of injunction and the rest.' By injunction is meant the 63O VEDANTA-stixRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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