tathā caikavākyopabandhāt ..3.4.24..

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SUTRA III. 4. 24.

तथा चैकवाक्योपबन्धात्॥३.४.२४॥

tathā caikavākyopabandhāt ..3.4.24..

.. Tatha, similarly. … Cha, and. … Ekavakyata, unity of construction or of statements, or that of sense. … Upabandhat, because of the connection.

24. Therefore this being so (the Vedanta stories teach Brahmavidya); because of their coherent connection (with the statements about the Self, and the Vidyas). — 453.

COMMENTARY

Since the stories of the Vedanta are not for the purposes of the Pariplava, it is, therefore, proper to construe them as corroborating the Brahma-vidya, in the immediate connection with which they are recited. Their object is to make it clear to our understanding in a concrete form, the Vidyas taught in other portions of the Upanishads, in the abstract. Why do we say so? ‘Ekavakyatopabandhat’. Because of their syntactical connection with the Vidyas taught in the succeeding passages. Thus in the story beginning with «Yajnavalkya bad two wives, etc., we find immediately following, in that very section, the Vidya taught about the Atman in these words (Brihad. Up., IV., 4. 22): «The Atman is verily to be seen, to be heard of, to be meditated upon’. Since these stories are immediately preceded or succeeded by instructions about Brahman, we infer that they are meant to glorify the Vidya and are not Pariplava stories. Just as the story about «He wept» standing in proximity to Karma is rightly interpreted as glorifying the injunctions about sacrificial performance in relation to which such stories are related. As those stories, glorifying Karmas, are not Pariplava stories, so also the Upanishad stories are not Pariplava stories but, on the other hand, standing in proximity to injunctions about Vidya, they must be interpreted as glorification of the Vidya»; because the rule of construction is the same here. The sense is this. The Vidya is verily an independent means of producing (or causing the fulfilment or attainment of) the highest end of man, namely, of producing or bringing about the final release. And because it is so great, therefore, great souls like Yajnavalkya and the rest have devoted themselves, with great effort and might, to its cultivation. The stories are told in order to facilitate the understanding of these abstruse subjects, and they are eminently fitted to subserve that purpose. In fact, the Scripture itself says: «He who serves his master understands the Vidya». The stories, therefore, serve the purpose of teaching reverence for the master. Thus also the Vidya is independent of all Karmas.

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