Book Title: Satapatha Bramhana Part 05
Author(s): Julius Eggeling
Publisher: Oxford


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Page 1386
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178
VEDANTA-SOTRAS.
object of the injunction. For the dissolution of the world means final release; and that is the result aimed at. Moreover, if the dissolution of the world is taken as the object of the injunction, that dissolution would follow from the injunction, and the injunction would be carried out by the dissolution of the world; and this would be a case of vicious mutual dependence.-We further ask-is the world, which is to be put an end to, false or real?—If it is false, it is put an end to by knowledge alone, and then the injunction is needless. Should you reply to this that the injunction puts an end to the world in so far as it gives rise to knowledge, we reply that knowledge springs of itself from the texts which declare the highest truth: hence there is no need of additional injunctions. As knowledge of the meaning of those texts sublates the entire false world distinct from Brahman, the injunction itself with all its adjuncts is seen to be something baseless.-If, on the other hand, the world is true, we ask-is the injunction, which puts an end to the world, Brahman itself or something different from Brahman? If the former, the world cannot exist at all: for what terminates it, viz. Brahman, is something eternal; and the injunction thus being eternal itself cannot be accomplished by means of certain actions.Let then the latter alternative be accepted!-But in that case, the niyoga being something which is accomplished by a set of performances the function of which it is to put an end to the entire world, the performing person himself perishes (with the rest of the world), and the niyoga thus remains without a substrate. And if everything apart from Brahman is put an end to by a performance the function of which it is to put an end to the world, there remains no result to be effected by the niyoga, consequently there is no release.
Further, the dissolution of the world cannot constitute the instrument (karana) in the action enjoined, because no mode of procedure (itikartavyatâ) can be assigned for the instrument of the niyoga, and unless assisted by a mode of procedure an instrument cannot operate.-But why is there no mode of procedure'?-For the following reasons.
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