phalamata upapatteḥ ..3.2.39..

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SUTRA III. 2. 39.

फलमत उपपत्तेः॥३.२.३९॥

phalamata upapatteḥ ..3.2.39..

… Phalam, the fruit, … Atah, from him only… Upapatteh, because it is possible, reasonable.

39. The fruit is given by Him only, for that is the more reasonable view to hold. — 358.

COMMENTARY

Heaven, etc., which are the fruits of sacrifices, etc., are awarded by the Supreme Lord alone, because it is more reasonable to believe that an eternal, omniscient, omnipotent, all- compassionate Being awards such rewards, than that any inert entity like sacrifice, etc., which is transient, gives such reward. The Lord, pleased by the performance of sacrifices, etc., by men gives the reward in proper time, though after a certain lapse of it. But sacrifices themselves are non-intelligent forces, they cease to exist as soon as performed, it is not possible for them to award their fruits. The acts by themselves are non-efficient. It is the moral Ruler who awards rewards and punishments — not arbitrarily, but according to one’s deeds.

The author now gives a proof of this in the next Sutra.

SUTRA III. 2. 40.

श्रुतत्वाच्च॥३.२.४०॥

śrutatvācca ..3.2.40..

… Shrutatvat, because of the declaration of the Shruti. .. Cha, also.

40. Because the Shruti also declares that Brahman awards all rewards of action. — 359.

COMMENTARY

In the Brihadaranyaka Upanishad III., 9. 28, we read:

Brahman who is knowledge and bliss, is the principle, both to him who gives gifts and also to him who stands firm and knows.

So also in Brihadaranyaka Upanishad IV, 4. 24:

This indeed is the great, the unborn Self, the strong, the giver of wealth. He who knows this obtains wealth.

Thus these texts of the Brihadaranyaka Upanishad show that the reward is given by the Lord.

The «giver of gifts» in the above passage, means the Yajamana, the sacrifices. The word ‘Ratih’ in the above means the fruit-producing.

The author now states a different opinion as held by some.

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