Page:The Vedanta-sutras, with the Sri-bhashya of Ramanujacharya.djvu/51

 XXXIV ANALYTICAL OUTLINE OF CONTENTS.

results is not to be understood literally, as there are many explicit statements in the scripture to the effect that the results derived from the performance of ritualistic works as works are unimportant and unenduring. Accord- ingly it is concluded that, although the meaning and nature of Brahman are self-established and underived from any ' action', the study of the Vedanta which teaches such a Brahman has necessarily to be commenced and conducted (pp. 255-256.).

The discussion of the one aphorism making up the J ijnasadlukarana is thus brought to a close.

Like the first, the second aphorism also makes up a t whole Adhikarana, the object of which is to point out Avhat that Brahman really is who is stated to be the object of all Veddntic study and investigation. The aphor- ism itself runs thus : " The Brahman is that from whom proceed the creation, &c., of this universe." After explain- ing the grammar and the meaning of the words in the aphorism, the question whether it gives any admissible definition of the Brahman is taken up for consideration ; and the position of the Purvapakshin that it does not give any such definition is first stated. This aphorism is based on a passage in the Taittiriyopanishad (III. i. i.) wherein the Brahman is declared to be the creator, the preserver, and the destroyer of the world ; and the question is wheth- . er these characteristics of creation, &c., are competent to define Him. The characteristics of universal creation, preservation and destruction cannot define the Brahman ; 'because Brahman may be a common noun, and because also these attributes being more than one may thus denote more than one Brahman as in the instance " The ox is that which is broken-horned, hornless and fully horned, 1 '