The fruit (is obtained) from Him only, for this it possible (reasonable).

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39. The fruit (is obtained) from Him only, for this it possible (reasonable).

Only hence, (that is, from the Lord alone) the fruit is obtained; for it cannot be from the inanimate Karma, which is incapable of independent activity.

40. Also became (of Hit being) declared ( at the giver of fruit t) by scripture.

Thus: “Brahman is perfect wisdom, perfect bliss, the gracious donor of rewards to him that makes offerings to Him. (Brahman is highly pleased with those that know Him and set their heart on Him)” (Bri. V. 9-28).

41. The Dharma it] the rewarded and it springs from Him only; Gaimini holds this view from such (Shruti).

Only that Karma springs from the Lord which is the cause of fruit. Thus Gaimini thinks, from the scriptural statement, “Indeed He only causes the soul to do the righteous deed, etc”. (Kau. V. III. 8).

42. Badarayana says the aforesaid (Brahman), (as well at the Dharma are the cause of fruit) at they are declared to be such (in general terms); but with a difference (viz., Brahman is the agent and Karma is the means).

Though the Supreme Being and Karma (action) are both the cause of fruit. Karma does not guide the Supreme Being; on the other hand it is the Supreme Being that guides and rules (our) action. Thus the fact of their being the cause of fruit in different ways is declared in the text, “He leads the soul to the world of happiness in consideration of his righteousness, or to the world of misery in consideration of his unrighteousness” (Pr. III. 2). And the glorious Lord confers knowledge (on the devoted) for his righteousness, and absolves him from sin and leads him to eternal bliss; (such is the boundless mercy of the Lord). The mere instrumentality of Karma has been already spoken of in the text, “Matter, Action, Time, etc, exist or cease to exist at the pleasure of the Lord”.

End of the Second Pada

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