Brahman) is the object of that knowledge which results from the conclusion of an enquiry into all scripture; for the injunctions, etc., are not special.

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THIRD ADHYAYA

THIRD PADA

In this Pada, meditation is described.

In the first (Adhikarana), it is established that an accurate knowledge of all that is conveyed by the whole body of scripture is necessary to be acquired by the eligible.

1. (Brahman) is the object of that knowledge which results from the conclusion of an enquiry into all scripture; for the injunctions, etc., are not special.

The word ‘Anta’ used in this aphorism means conclusion/ as it is used in “The Anta (conclusion) as to both is perceived, etc.,” (Gita. II. 16). Then Brahman is the object of that perception which is produced by the consistent conclusion arrived at by a careful study of all the Vedas. For, “Meditate on Him as the Atman only” (Bri. III. 4. 7), — this and similar injunctions and the reasoning comprehended by them are not of a special character (».e., they apply equally to all grades of devotees).

2. Should it he said that the (injunctions) differing (in different Sakhas), there is no (one Brahman conveyed by all scripture), (we reply the reasoning) is not valid, on account of (the statements describing Brahman) being different even in the same Sakha.

As in these different texts, viz., “Brahman is pure wisdom and bliss” (Bri. V. 9-28), “Brahman is truth, is knowledge, is perfect” (Tait. II. 1), and so on, in every branch the statements (i.e., description) being different) it may be stated that all the Sakhas are not meant to be studied by one and the same eligible individual. But this view is wrong; for in one and the same branch, we find varying statements as, “Meditate on Him as the Atman only” (Bri. III. 4. 7), “Brahman is happiness, Brahman is (perfect) bliss” (Ch. IV. 10. 5), and so on.

3. And because the study of scripture is such (general i.e., extending over the whole), indeed on account of the injunction being such with regard to it, and because there is eligibility for observing all the permitted (enjoined) duties, and for understanding alt scripture.

The injunction or rule, “The sacred study (of the Vedas) should be made” (T.A. II. 15), is general, i.e., applicable to all (i.e., every one entitled to study the Vedas may study all of them and it is not restricted to a particular branch). And from the Smriti indicated by the term ‘indeed’, viz., “By the twice born the whole Veda is to be studied and understood with all its hidden meaning.” And all those that study and understand the Vedas are also fit for properly observing the duties prescribed in them as conveyed by the following: “Every person ought (to the best of his powers) to do duties daily in the way defined by all the Vedas; for, from it (such observance) the highest good (bliss) results. The division of the Vedas into branches is due to the incapability (of the students generally); for all persons (the twice born) are notable to discharge all the duties (prescribed); and accordingly Vyasa has instituted the division of the Vedas and the division of duties.”

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