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686
VEDÂNTA-SOTRAS.
FOURTH PÅDA.
1. The benefit to man results from thence, on account of scriptural statement; thus Bådarayara thinks.
We have concluded the investigation into the oneness or diverseness of meditations—the result of which is to indicate in which cases the special points mentioned in several meditations have to be combined, and in which not. A further point now to be investigated is whether that advantage to the meditating devotee, which is held to accrue to him from the meditation, results from the meditation directly, or from works of which the meditations are subordinate members. The Reverend Bådarayana holds the former view. The benefit to man results from thence, i.e. from the meditation, because Scripture declares this to be so. "He who knows Brahman reaches the Highest' (Taitt. Up. II, 1, 1); 'I know that great Person of sun-like lustre beyond the darkness. A man who knows him truly passes over death ; there is no other path to go'(Svet. Up. III, 8); "As the flowing rivers disappear in the sea, losing their name and their form, thus a man who possesses knowledge, freed from name and form, goes to the divine Person who is greater than the great' (Mu. Up. III, 2, 8).-Against this view the Purvapakshin raises an objection.
2. On account of (the Self) standing in a complementary relation, they are arthavadas, as in other cases; thus Gaimini opines.
What has been said as to Scripture intimating that a beneficial result is realised through the meditations by themselves is untenable. For texts such as he who knows Brahman reaches the Highest' do not teach that the highest aim of man is attained through knowledge; their purport rather is to inculcate knowledge of Truth on the part of a Self which is the agent in works prescribed. Knowledge
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