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VEDÂNTA-SÛTRAS.
Agnihotra is a sattra lasting up to old age and death; for through old age one is freed from it or through death' (Sat. Brå. XII, 4, 1, 1); from such definite rules also it follows that knowledge is merely supplementary to works.
Against all these objections the Satrakâra upholds his view in the following Satra.
8. But on account of (scripture teaching) the additional one (i.e. the Lord), (the view) of Bâdarayana (is valid); as that is seen thus (in scriptural passages).
The word 'but' discards the purvapaksha.-The assertion made in Sätra 2 cannot be maintained on account of the text teaching the additional one.' If the Vedanta-texts taught that the transmigrating embodied Self which is an agent and enjoyer is something different from the mere body, the statements as to the fruit of the knowledge of the Self would, for the reasons indicated above, be mere arthavadas. But what the Vedanta-texts really teach as the object of knowledge is something different from the embodied Self, viz. the non-transmigrating Lord who is free from all attributes of transmigratory existence such as agency and the like and distinguished by freedom from sin and so on, the highest Self. And the knowledge of that Self does not only not promote action but rather cuts all action short, as will be declared in Sätra 16. . Hence the view of the reverend Bâdarayana which was stated in Satra i remains valid and cannot be shaken by fallacious reasoning about the subordination of knowledge to action and the like. That the Lord who is superior to the embodied Self is the Self many scriptural texts declare; compare He who perceives all and knows all' (Mu. Up. I, 1, 9);
From terror of it the wind blows, from terror the sun rises' (Taitt. Up. II, 8); It is a great terror, a raised thunderbolt' (Ka. Up. II, 6, 2); By the command of that imperishable one, O Gårgi' (Bri. Up. III, 8, 9); It thought, may I be many, may I grow forth: It sent forth fire' (Kh. Up. VI, 2, 3). There are indeed passages in
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