The Vedanta-Sutras with the Commentary by Sankaracarya / Sacred Books of the East, Volume 1

by Unknown

Footnote 69:[(return)]

So, for instance, the passage 'he carves the sacrificial post and makes it eight-cornered,' has a purpose only as being supplementary to the injunction 'he ties the victim to the sacrificial post.'

Footnote 70:[(return)]

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 are of a different nature, it cannot be said that the knowledge of Brahman is enjoined for the purpose of final release, in the same way as sacrifices are enjoined for the purpose of obtaining the heavenly world and the like.

Footnote 71:[(return)]

The first passage shows that the Self is not joined to the gross body; the second that it is not joined to the subtle body; the third that is independent of either.

Footnote 72:[(return)]

Ânanda Giri omits 'atah.' His comment is: prithagjijñâsâvishayatvâk ka dharmâdyasprishtatvam brahmano yuktam ityâha; tad iti; atah sabdapâthe dharmâdyasparse karmaphalavailaksbanyam hetûkritam.—The above translation follows Govindânanda's first explanation. Tat kaivalyam brahmaiva karmaphalavilakshanatvâd ity arthah.

Footnote 73:[(return)]

Sampat. Sampan nâmâlpe vastuny âlambane sâmânyena kenakin mahato vastunah sampâdanam. Ânanda Giri.

Footnote 74:[(return)]

In which passage the mind, which may be called endless on account of the infinite number of modifications it undergoes, is identified with the Visvedevas, which thereby constitute the chief object of the meditation; the fruit of the meditation being immortality. The identity of the Self with Brahman, on the other hand, is real, not only meditatively imagined, on account of the attribute of intelligence being common to both.

Footnote 75:[(return)]

Adhyâsah sâstratoitasmims taddhîh. Sampadi sampâdyamânasya prâdhânyenânudhyânam, adhyâse tu âlambanasyeti viseshah. Ânanda Giri.

Footnote 76:[(return)]

Air and breath each absorb certain things, and are, therefore, designated by the same term 'absorber.' Seyam samvargadrishtir vâyau prâne ka dasâsâgatam jagad darsayati yathâ jîvâtmani brimhanakriyayâ brahmadrishtiramritatvâyaphalâyakalpata iti. Bhâmati.

Footnote 77:[(return)]

The butter used in the upâmsuyâja is ceremonially purified by the wife of the sacrificer looking at it; so, it might be said, the Self of him who meditates on Brahman (and who as kartri—agent—stands in a subordinate anga-relation to the karman of meditation) is merely purified by the cognition of its being one with Brahman.

Footnote 78:[(return)]

An hypothesis which might be proposed for the purpose of obviating the imputation to moksha of non-eternality which results from the two preceding hypotheses.