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VEDÂNTA-SOTRAS.
Because the Veda has the purport of either instigating to action or restraining from it. For men fully acquainted with the object of the Veda have made the following declaration, The purpose of the Veda is seen to be the injunction of actions' (Bhâshya on Gaimini Satra I, 1, 1); 'Injunction means passages impelling to action' (Bh. on Gaim. Sa. I, 1, 2); Of this (viz. active religious duty) the knowledge comes from injunction' (part of Gaim. Sû. I, 1,5); "The (words) denoting those (things) are to be connected with (the injunctive verb of the vidhi-passage) whose purport is action' (Gaim. Sû. I, 1, 25); 'As action is the purport of the Veda, whatever does not refer to action is purportless' (Gaim. SQ. I, 2, 1). Therefore the Veda has a purport in so far only as it rouses the activity of man with regard to some actions and restrains it with regard to others; other passages (i.e. all those passages which are not directly injunctive) have a purport only in so far as they supplement injunctions and prohibitions. Hence the Vedanta-texts also as likewise belonging to the Veda can have a meaning in the same way only. And if their aim is injunction, then just as the agnihotra-oblation and other rites are enjoined as means for him who is desirous of the heavenly world, so the knowledge of Brahman is enjoined as a means for him who is desirous of immortality.-Butsomebody might object-it has been declared that there is a difference in the character of the objects enquired into, the object of enquiry in the karma-kânda (that part of the Veda which treats of active religious duty) being something to be accomplished, viz. duty, while here the object is the already existent absolutely accomplished Brahman. From this it follows that the fruit of the knowledge of Brahman must be of a different nature from the fruit of the knowledge of duty which depends on the performance of actions 1.-We reply that it must not be such because the
makes it eight-cornered,' has a purpose only as being supplementary to the injunction 'he ties the victim to the sacrificial post.'
* If the fruits of the two sâstras were not of a different nature, there would be no reason for the distinction of two sâstras; if they
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