III-3 Śrī Bhāshya | Rāmānuja | 27

Topic 27 - Upāsanās mentioned in connection with certain sacrifices are not parts of them and hence are not inseparably connected with them

Sutra 3,3.42

तन्निर्धारणानियमः, तद्दृष्टेः, पृथग्ध्यप्रतिबन्धः फलम् ॥ ४२ ॥

tannirdhāraṇāniyamaḥ, taddṛṣṭeḥ, pṛthagdhyapratibandhaḥ phalam || 42 ||

tat-nirdhāraṇa-aniyamaḥ—No rule about the inviolability of that; tat-dṛṣṭeḥ—that being seen (from the Śruti); pṛthak—separate; hi—for; apratibandhaḥ—non-obstruction; phalam—result.

42. There is no rule about the inviolability of that (i.e. Upāsanās connected with certain sacrifices); that is seen (from the Śruti itself); for a separate effect (belongs to the Upāsanās), i.e. non-obstruction (of the results of the sacrifice).

There are certain meditations connected with elements of sacrificial actions; as e.g. 'Let a man meditate on the syllable Om as Udgītha.' These meditations are subordinate elements of the sacrificial acts with which they connect themselves through the Udgītha and so on, in the same way as the quality of being made of parna wood connects itself with the sacrifice through the ladle (made of parna wood), and are to be undertaken on that very account. Moreover the statement referring to these meditations, viz. 'whatever he does with knowledge, with faith, with the Upanishad, that becomes more vigorous,' does not allow the assumption of a special fruit for these meditations (apart from the fruit of the sacrificial performance); while in the case of the ladle being made of parna wood the text mentions a special fruit ('he whose ladle is made of parna wood does not hear an evil sound'). The meditations in question are therefore necessarily to be connected with the particular sacrificial performances to which they belong.-- This view the Sūtra refutes, 'There is non-restriction with regard to the determinations.' By 'determination' we have here to understand the definite settling of the mind in a certain direction, in other words, meditation. The meditations on the Udgītha and so on are not definitely connected with the sacrificial performances; 'since that is seen,' i.e. since the texts themselves declare that there is no such necessary connexion; cp. the text, 'therefore both perform the sacrificial work, he who thus knows it (i. e. who possesses the knowledge implied in the meditations on the sacrifice), as well as he who does not know'--which declares that he also who does not know the meditations may perform the work. Were these meditations auxiliary elements of the works, there could be no such absence of necessary connexion (as declared in this text). It thus being determined that they are not auxiliary elements, a special result must be assigned to the injunction of meditation, and this we find in the greater strength which is imparted to the sacrifice by the meditation, and which is a result different from the result of the sacrifice itself. The greater strength of the performance consists herein, that its result is not impeded, as it might be impeded, by the result of some other performance of greater force. This result, viz. absence of obstruction, is something apart from the general result of the action, such as the reaching of the heavenly world, and so on. This the Sūtra means when saying, 'for separate is non-obstruction.' As thus those meditations also which refer to auxiliary members of sacrifices have their own results, they may or may not be combined with the sacrifices, according to wish. Their case is like that of the godohana vessel which, with the view of obtaining a certain special result, may be used instead of the kamasa.

--Here terminates the Adhikaraṇa of 'non-restriction of determination.'