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The Vedanta-Sutras with the Commentary by Sankaracarya - Sacred Books of the East, Volume 1 by Unknown
page 179 of 653 (27%)
an act (through being stated to be subservient to an act).--But, it will
be said, although existent things are not acts, yet, as they are
instrumental to action, the information given about such things is
merely subservient to action.--This, we reply, does not matter; for
although the information may be subservient to action, the things
themselves about which information is given are already intimated
thereby as things which have the power of bringing about certain
actions. Their final end (prayojana) indeed may be subserviency to some
action, but thereby they do not cease to be, in the information given
about them, intimated in themselves.--Well, and if they are thus
intimated, what is gained thereby for your purpose[82]? We reply that
the information about the Self, which is an existing thing not
comprehended from other sources, is of the same nature (as the
information about other existent things); for by the comprehension of
the Self a stop is put to all false knowledge, which is the cause of
transmigration, and thus a purpose is established which renders the
passages relative to Brahman equal to those passages which give
information about things instrumental to actions. Moreover, there are
found (even in that part of the Veda which treats of actions) such
passages as 'a Brâhma/n/a is not to be killed,' which teach abstinence
from certain actions. Now abstinence from action is neither action nor
instrumental to action. If, therefore, the tenet that all those passages
which do not express action are devoid of purport were insisted on, it
would follow that all such passages as the one quoted, which teach
abstinence from action, are devoid of purport--a consequence which is of
course unacceptable. Nor, again, can the connexion in which the word
'not' stands with the action expressed by the verb 'is to be
killed'--which action is naturally established[83]--be used as a reason
for assuming that 'not' denotes an action non-established elsewhere[84],
different from the state of mere passivity implied in the abstinence
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