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III ADHYÂYA, 2 PÂDA, 38.
625
(Svet. Up. III, 9) ; 'whatever is seen or heard in this world, is pervaded inside and outside by Narayana' (Mahânâr. Up.); 'The eternal, pervading, omnipresent, which the Wise consider as the source of all beings' (Mu. Up. I, 1,6). The 'and the rest' in the Satra comprises passages such as Brahman indeed is all this,' The Self indeed is all this,' and the like. The conclusion is that the highest Brahman is absolutely supreme.--Here terminates the adhikarana of 'the Highest.'
37. From thence the reward ; on account of possibility
It has been shown, for the purpose of giving rise to a desire for devout meditation, that the soul in all its states is imperfect, while the Supreme Person to be reached by it is free from imperfections, the owner of blessed qualities and higher than everything else. Being about to investigate the nature of meditation, the Satrakara now declares that the meditating devotee receives the reward of meditation, i.e. Release, which consists in attaining to the highest Person, from that highest Person only; and that analogously the rewards for all works prescribed by the Veda--whether to be enjoyed in this or the next world-come from the highest Person only. The Satra therefore says generally, ' from thence the reward.'-'Why so?'- Because that only is possible.
For it is he only the all-knowing, all-powerful, supremely generous one—who being pleased by sacrifices, gifts, offerings, and the like, as well as by pious meditation, is in a position to bestow the different forms of enjoyment in this and the heavenly world, and Release which consists in attaining to a nature like his own. For action which is non-intelligent and transitory is incapable of bringing about a result connected with a future time.
38. And on account of scriptural declaration.
That he bestows all rewards-whether in the form of enjoyment or Release-Scripture also declares. This indeed is the great, the unborn Self, the eater of food, the giver of [48]
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