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Updated: May 15, 2025
The repetition of the word 'explained' is meant to indicate the termination of the adhyaya. The first adhyaya has established the truth that what the Vedanta-texts teach is a Supreme Brahman, which is something different as well from non-sentient matter known through the ordinary means of proof, viz.
Hereby, i.e. by the whole array of arguments set forth in the four padas of the first adhyaya; all those particular passages of the Vedanta-texts which give instruction as to the cause of the world, are explained as meaning to set forth a Brahman all-wise, all-powerful, different in nature from all beings intelligent and non-intelligent.
Now with regard to those matters which are proved by perception, we Vedantins have no very special reason for dissenting from the Sankhyas; and what they say about their authoritative tradition, claiming to be founded on the knowledge of all-knowing persons such as Kapila, has been pretty well disproved by us in the first adhyaya.
These are the topics of the first and second padas of the adhyaya. The first question to be considered is whether the soul, when moving from one body into another, is enveloped by those subtle rudiments of the elements from which the new body is produced, or not.
The third adhyaya is concerned with an enquiry into meditation which is the means of attaining to Brahman; and as the motive for entering on such meditation is supplied by the absence of all desire for what is other than the thing to be obtained, and by the desire for that thing, the points first to be enquired into are the imperfections of the individual soul moving about in the different worlds, whether waking or dreaming or merged in dreamless sleep, or in the state of swoon; and those blessed characteristics by which Brahman is raised above all these imperfections.
The remaining Padas of the first Adhyaya therefore apply themselves to the task of dispelling this notion and proving that what the texts in question aim at is to set forth certain glorious qualities of Brahman.
The repetition of the last words of the Sutra indicates the completion of the adhyaya. Here terminates the adhikarana of 'what has Release for its result. The third adhyaya was concerned with the consideration of meditation, together with its means. The Sutras now enter on a consideration of the results of meditation, after a further preliminary clearing up of the nature of meditation.
He moves about there laughing, playing, &c. This point will be proved in greater detail in the fourth adhyaya. Meanwhile the conclusion is that such qualities as satyakamatva have to be included in the meditation of him also who is desirous of release; for the possession of those qualities forms part of the experience of the released soul itself.
The second adhyaya is now begun for the purpose of proving that the view thus set forth cannot be impugned by whatever arguments may possibly be brought forward. The Sutrakara at first turns against those who maintain that the Vedanta- texts do not establish the view indicated above, on the ground of that view being contradicted by the Smriti of Kapila, i. e. the Sankhya- system.
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