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VEDÂNTA-SOTRAS.
the fruits of the knowledge of the Self) are arthavâdas, as in other cases, thus Gaimini opines.
As the Self, in consequence of its being the agent, stands in a supplementary relation to action, the knowledge of the Self also is connected with action through the mediation of its object, analogously to the case of the sprinkling of the rice-grains with water ; hence as the purpose of the knowledge of the Self is understood thereby, the statements of the text about the fruits of that knowledge are mere arthavâdas. Such is the opinion of the teacher Gaimini?. The case is analogous to that of other textual statements as to the fruits of certain materials, samskåras and works; which statements have likewise to be understood as arthavadas. Cp. the passage, 'He whose sacrificial ladle is made of parna-wood hears no evil sound;' By anointing his eye he wards off the eye of the enemy;' 'By making the prayaga and anuyåga-oblations he makes an armour for the sacrifice, an armour for the sacrificer so that he overcomes his enemies.'-But how can it be supposed that
1 The contention of the purvapakshin-Gaimini-is that the knowledge of the Self has no independent fruit of its own, because it stands in a subordinate relation to sacrificial action. This relation is mediated by the Self-the object of knowledge—which is the agent in all action, and therefore itself stands in a subordinate relation to action. By learning that his Self will outlive the body the agent becomes qualified for actions, the fruit of which will only appear after death. The qualification the Self thus acquires is analogous to that which the rice-grains acquire by being sprinkled with water; for only through this latter act of ceremonial modification (or purification, samskâra) they become fit to be used in the sacrifice.- As the knowledge of the Self thus has no independent position, it cannot have an independent fruit of its own, and consequently the passages which state such fruits cannot be taken as 'injunctions of fruits, but merely as arthavâdas, making some additional statement about the fruit of the sacrificial actions to which the knowledge of the Self is auxiliary.
The material, i.e. the ladle made of parna-wood, is auxiliary to the sacrifice, and the fruit which the text ascribes to it (viz. hearing no evil sound) therefore has to be viewed as a fruit of
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