bhedānneti cedekasyāmapi ..3.3.2..

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SUTRA III. 3. 2.

भेदान्नेति चेदेकस्यामपि॥३.३.२॥

bhedānneti cedekasyāmapi ..3.3.2..

… Bhedat, owing to the difference (in the statements about Brahman in the different Shakhas). .. Na, not. … Iti, as, so. Chet, if. Ekasyam, in the one and the same (Sakha), … Api, also, even.

2. If it be objected that the descriptions being different, one Brahman is not enjoined by all Sakhas, we reply it is not so. Because in the one and the same Sakha, the other attributes of Brahman are also mentioned. — 363.

COMMENTARY

The objection is not valid. The same Shakha, which mentions that Brahman is knowledge and bliss, describes him also as omniscient and all-understanding. Thus in the Taittiriya Upanishad Brahman is described not only as True, knowledge, and infinity, but He is described as bliss also. In fact, all these words employed in different Sakhas, convey the idea of one Brahman and His various attributes. Thus there is no conflict even between these various Sakhas.

SUTRA III. 3. 3.

स्वाध्यायस्य तथात्वेन हि समाचारेऽधिकाराच्च॥३.३.३॥

svādhyāyasya tathātvena hi samācāre’dhikārācca ..3.3.3..

… Svadhyayasya, of the study of the scriptures, i.e., the Vedas. … Tathatvena, on account of being such: being generic in their force, .. Hi, indeed. … Samachare, in all ceremonies, in performing all sacred acts. … Adhikarat, owing to the eligibility of all to study all and perform all... Cha, and.

3. The injunction about the study of the Vedas being general, (the whole of the Vedas may be studied by all), and because all have the right to perform every ceremony mentioned in the Vedas. — 364.

COMMENTARY

In the Taittiriya Aranyaka, II., 15, there is the injunction ‘…’ «The Vedas should be studied». This injunction is in general terms — it does not say, «study only a particular Sakha, but study all the Vedas». In fact, it enjoins the study as study (Tathatvena) and not as belonging to a particular Sakha. Therefore, the entire Veda must be learnt The Smriti also ordains that the twice-born should study the entire Veda together with its secret doctrine (Manu). Moreover, every one has a right to perform all the various rites laid down in the Vedas — he is not confined to his own Sakha, but has the option to perform the ceremonies laid down in other Sakhas also, if he has the ability to do so. So also says the Smriti:

The ceremonies may always be performed according to the methods laid down in all the Vedas: because bliss is the fruit of the performance of these rites, under whatever form they may be done. The rule that the ceremonies should be performed according to the method laid down in one’s particular Shakha is a concession to human weakness, for all have not the power to study the different Shakhas, Vyasa, seeing that men were incapable of performing all the ceremonies, divided the Vedas into Shakhas, and made obligatory only certain ceremonies according to certain Shakhas.

Therefore, it is established that Brahman may be realised by all the religious practices taught in all the Sakhas of the Vedas, if a man has power to do so. (If he has not such power, let him try to realise Him according to the particular practice laid down in his own Shakha.)

The author nest gives an illustration of indirect reasoning leading to the same conclusion.

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