पृष्ठम्:वेदान्तसारः.djvu/३२१

पुटमेतत् सुपुष्टितम्
२८३
त्रुतीयाध्याये द्वितीयः पादः

उपपत्तिस्तु कृष्यादेर्मर्दनादेश्च कर्मणः साक्षात्परंपरया वा फलसिद्धिदर्शनम् । श्रुतत्वं च कामिनः कर्तव्यतया कर्मेविधानान्यथानुपपत्त्या कर्मैवापूर्वद्वारेण तत्तत्फलसाघनममिति निश्चयः |

पूर्व तु बादरायणो हेतुव्यपदेशात्

पूर्वोक्तं परमपुरुषस्यैव फलदायित्वं भगवान् बादरायणो मन्यते,

' वायव्यं श्वेतमालभेत ' इत्यादिषु 'स एवैनं भूतिं गमयति' इति

भगवदात्मकतया वाय्वादेः कर्मविधिष्वेव फलहेतुत्वव्यपदेशात् । वाक्य-

bring about their rewards. Thus Jaimini thought. The possibility is thus-It is seen that the labour of agriculture and trampling bring about their rewards directly or indirectly. The scriptural statements are the injunctions that ordain men to do certain works. As there is no other way to hold the injunctions effective, it must be decided that the works them-selves grant the rewards through what is called Apurva.

40. Purvam tu Badarayano hetuvyapadesat

But Badarayana holds the former view, on account of the designation as the cause.

The revered Badarayana thinks that the Supreme Person alone grants the rewards as stated before. 'Let him, who is desirous of getting prosperity, offer a white animal to tbe deity Vayu (wind)' (Tait. Sam. II-I-I). 'He alone leads him to prosperity' (Tait. Sam. II-I-I). These scriptural texts themselves in ordaining certain rituals teach that the deity Vayu and so on, grant the rewards to men, because they have the Lord as their Self. There is an established