The Vedânta-Sûtras, Part II, with the Commentary by Sankarâkârya — SBE Vol. 38
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members of sacrificial acts — yet subserve the end of man only in the same way as the godohana vessel does, we have already explained under III, 3, 42. — And this very difference between members of sacrificial action and the meditations resting on them, viz. that the former subserve the purpose of the sacrifice while the latter subserve the end of man, is founded on the express teaching of scripture^. — And the further two indicatory marks (pointed out by the purvapakshin in Sutras 6^ and 64) supply no reason for the going together of the meditations, because no direct scriptural statement may be constructed from them. Nor ^ does the fact that in each sacrificial performance all foundations of meditations are comprised, enable us to conclude that the meditations founded on them are to be combined also ; for the meditations are not caused by what they rest on. The meditations, as resting on their foundations, would, it may be admitted, not exist if those foundations did not exist. But therefrom it does not follow that the going together of the foundations implies a necessary going together of the meditations ; for as to this we have no direct scriptural statement. — From all this it results that the meditations may be performed according to one's liking.
66. And because (scripture) shows it.
Scripture moreover shows that the meditations do not go together, viz. in the following passage, ' A Brahman priest who knows this saves the sacrifice, the sacrificer, and all the priests' (K/i. Up. IV, 17, 10). For if all meditations were to be combined, all priests would know them all, and the text could not specially announce that the Brahman priest possessing a certain knowledge thereby saves the others. — The meditations may therefore, according to one's liking, be either combined or optionally employed.
^ A remark refuting the averment made in Sutra 62. ^ And this is meant to refute the second interpretation given of Sutra 64.
Ill ADHYAYA, 4 PADA, 2. 285
FOURTH PADA.
Reverence to the highest Self !
1. The purpose of man (is effected) thence (i. e.
through the mere knowledge of Brahman), thus
Badaraya?/a opines.
The Sutrakara at present enters on an inquiry whether the knowledge of the Self which is derived from the Upanishads, is connected with works through him who is entitled to perform the works ^, or is an independent means to accomplish the purpose of man. He begins by stating the final view in the above Sutra, 'Thence' &c. The teacher Badaraya;/a is of opinion that thence, i. e. through the independent knowledge of Brahman enjoined in the Vedanta-texts, the purpose of man is effected. — Whence is this known ? — ' From scripture,' which exhibits passages such as the following : 'He who knows the Self overcomes grief [Kh. Up. HI, 4, 1); 'He who knows that highest Brahman becomes even Brahman ' (Mu. Up. HI, 2, 9) ; ' He who knows Brahman attains the Highest ' (Taitt. Up. n, i) ; ' For him who has a teacher there is delay only so long as he is not delivered ; then he will be perfect ' [Kh. Up. VI, 14, 2) ; ' He who has searched out and understands the Self which is free from sin, &c. &c., obtains all worlds and all desires' [Kh. Up. VHI, 7, i); 'The Self is to be seen ' &c. up to ' Thus far goes immortality ' (Brz. Up. IV, 5, 6-15). These and similar texts declare that mere knowledge effects the purpose of man. — Against this the opponent raises his voice as follows.
2. On account of (the Self) standing in a supplementary relation (to action), (the statements as to
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