sarvavedāntapratyayaṃ codanādyaviśeṣāt ..3.3.1..

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SUTRA III. 3. 1.

सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात्॥३.३.१॥

sarvavedāntapratyayaṃ codanādyaviśeṣāt ..3.3.1..

… Sarva, all. … Veda, the Vedas. … Anta, the settled conclusion, the truth, … Pratyayam, the knowledge, the object or meaning, realisation. … Chodanadi, of the injunction and others. By ‘others’ is meant reasoning... Avisheshat, on account of the non-specialty, or non-difference, similarity.

1. Brahman is the object of knowledge taught in the truths of all the Vedas, because the injunctions (and reasonings, etc.) are all similar. — 362.

COMMENTARY

The word ‘Anta’ in the Sutra means firmly established conclusion: and it is used in this sense in the Gita also (II., 16):

The truth about both hath been perceived by the seers of the essence of things.

The truth which all the Vedas seek to teach mankind is the knowledge about Brahman. Why do we say so? Because all the Vedic injunctions and the like, have this in common that they all are directed towards this end. The words «and the like» mean reasoning. Thus the injunction of the Vedas says (Brihadaranyaka Upanishad, I, 4. 7): ‘…’, «Let men worship Him as Atman». The injunctions like the above, with similar reasonings, prove that the Atman or the Supreme Self is the object of worship enjoined in the Vedas. As the above injunction is found in the Madhyandina recension of the Brihadaranyaka, so is it found in the Kanva recension also. All Shakhas are agreed in enjoining the worship of Brahman.

Says an objector: In some places Brahman is described as knowledge and bliss (‘…’, Br. Up., III., 9. 28), in other places he is called omniscient and all-understanding (‘…’, Mund., I., 1. 9). Thus every Shakha gives a different description and so the object described must be different in each. Therefore, Brahman is not the common object, described in all the Shakhas.

This objection is raised and answered in the next Sutra:

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