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From all this we conclude that also in injunctory sentences that which is expressed by imperative and similar forms is only the idea that the meaning of the root as known from grammar is to be effected by the effort of the agent. III, 2, 37 It is thus finally proved that the Vedanta-texts give information about an accomplished entity, viz.
Here the doubt arises whether this vidya, as being one with the previously introduced vidya, states qualities to be included in the meditation enjoined in that vidya, or qualities to be included in the meditations on the highest Self as enjoined in all the Vedanta-texts. The former is the case, the Purvapakshin holds, on account of the leading subject-matter. Up.
How then can it be said that the Vedanta-texts merely mean to give instruction as to the true nature of the active individual soul, and that hence all meditation is merely subservient to sacrificial works? There is a difference, the Purvapakshin rejoins.
What the text under discussion inculcates as the object of knowledge therefore is the highest Brahman which is known from all Vedanta-texts as the universal cause. Should it be said that this is not so on account of the inferential marks of the individual soul and the chief vital air; we reply that this has been explained before.
The Vedanta-texts are an authoritative means for the cognition of Brahman, because as a matter of fact they also aim at something to be done. What they really mean to teach is that Brahman, which in itself is pure homogeneous knowledge, without a second, not connected with a world, but is, owing to beginningless Nescience, viewed as connected with a world, should be freed from this connexion.
It might appear, we reply, that the Vedanta should be supported by the Yoga-smriti, firstly, because the latter admits the existence of a Lord; secondly, because the Vedanta-texts mention Yoga as a means to bring about final Release; and thirdly, because Hiranyagarbha, who proclaimed the Yoga-smriti is qualified for the promulgation of all Vedanta-texts.
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 Sutra replies.
The causality of the Undeveloped having thus been ascertained, such expressions as 'it thought, may I be many, must be interpreted as meaning its being about to proceed to creation. We therefore conclude that the only cause of the world about which the Vedanta-texts give information is the Pradhana. This view is set aside by the Sutra. The word and is used in the sense of but.
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