connectively
they yield a meaning but not individually, then they should be

405

taken together connectively as a whole. (2) If the separate sentences
can however yield meanings separately by themselves they
should not be connected together. (3) In the case of certain
sentences which are incomplete suitable words from the context
of immediately preceding sentences are to be supplied.

The vidhis properly interpreted are the main source of dharma.
The mantras which are generally hymns in praise of some deities
or powers are to be taken as being for the specification of the
deity to whom the libation is to be offered. It should be remembered
that as dharma can only be acquired by following
the injunctions of the Vedas they should all be interpreted as
giving us injunctions. Anything therefore found in the Vedas
which cannot be connected with the injunctive orders as forming
part of them is to be regarded as untrustworthy or at best inexpressive.
Thus it is that those sentences in the Vedas which
describe existing things merely or praise some deed of injunction
(called the _arthavadas_) should be interpreted as forming part
of a vidhi-vakya (injunction) or be rejected altogether. Even
those expressions which give reasons for the performance of
certain actions are to be treated as mere arthavadas and interpreted
as praising injunctions. For Vedas have value only as
mandates by the performance of which dharma may be acquired.

When a sacrifice is performed according to the injunctions of
the Vedas, a capacity which did not exist before and whose existence
is proved by the authority of the scriptures is generated
either in the action or in the agent. This capacity or positive
force called _apurva_ produces in time the beneficent results of the
sacrifice (e.g. leads the performer to Heaven). This apurva is like
a potency or faculty in the agent which abides in him until the
desired results follow [Footnote ref 1].

It is needless to dilate upon these, for the voluminous works
of S'abara and Kumarila make an elaborate research into the
nature of sacrifices, rituals, and other relevant matters in great
detail, which anyhow can have but little interest for a student
of philosophy.

___________________________________________________________________

[Footnote 1: See Dr Ga@nganatha Jha's _Prabhakaramima@msa_ and Madhava's
_Nyayamalavistara_.]

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CHAPTER X

THE S'A@NKARA SCHOOL OF VEDANTA

Comprehension