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VEDÂNTA-SÛTRAS.
is a difference, the Purvapakshin rejoins. Worldly works can proceed also if the agent is non-different from the body; while an agent is qualified for sacred works only in so far as he is different from the body, and of an eternal non-changing nature. Meditations, therefore, properly connect themselves with sacrifices, in so far as they teach that the agent really is of that latter nature. We thus adhere to the conclusion that meditations are constituents of sacrificial actions, and hence are of no advantage by themselves. - But what then are those inferential marks which, as you say, fully prove that the Vedanta-texts aim at setting forth the nature of the individual soul ?—To this the next Satra replies.
3. On account of (such) conduct being seen.
It is seen, viz. in Scripture, that those who knew Brahman busied themselves chiefly with sacrifices.-Asvapati Kaikeya had a deep knowledge of the Self; but when three Rishis had come to him to receive instruction regarding the Self, he told them 'I am about to perform a sacrifice, Sirs' (Kh. Up. V, 11). Similarly we learn from Smriti that Ganaka and other princes deeply versed in the knowledge of Brahman applied themselves to sacrificial works, By works only Ganaka and others attained to perfection';
He also, well founded in knowledge, offered many sacrifices.' And this fact—that those who know Brahman apply themselves to works chiefly-shows that knowledge (or meditation) has no independent value, but serves to set forth the true nature of the active Self, and thus is subordinate to work.-An even more direct proof is set forth in the next Satra.
4. On account of direct scriptural statement.
Scripture itself directly declares knowledge to be subordinate to works, 'whatever he does with knowledge, with faith, with the Upanishad, that is more vigorous.' Nor can it be said that this text refers, on the ground of leading subject matter (prakarana), to the Udgîtha only; for direct scriptural statement (sruti) is stronger than subject matter,
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