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# Establishment of Brahman 3.9

Brahmasiddhi 3.9

- **Language:** Sanskrit

### [3.9](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.3.9)

viṣama upanyāsaḥ ---  
apravṛtto 'pi hi svādhyāyādhyayanavidhivākyādhyayane puruṣāntarādhītāttatastasya cānyeṣāṃ ca vākyānāmadhyayane pravartate, śākhāntarīyāṅgopasaṃhāra iva śravaṇamātrāt /  
na khalu svādhītameva vākyaṃ pravartayati /  
yathaikastathā puruṣāntarāṇyapi, anāditvādvedavattadadhyayanasyāpi /  
anavabuddhārthastvavabodhavidhirnāvabodhe pravartayati /  
tadarthabodhaścedvidhyapekṣaḥ, na tatra sa eva pravartayati, anavabuddhārthatvāt /  
itaretarāśrayaṃ syāt ---  
tadarthabodhātpravṛttiḥ, pravṛttasya ca tadarthabodha iti /  
tasmādvidhyantaramapekṣitavyamityanavasthā /  
na ca ‘vedaḥ kṛtsno 'dhigantavyaḥ'ityapūrvārthavidhiḥ /  
‘dṛṣṭo hi tasyārthaḥ karmāvabodhanam'; iti nyāyaprāpto 'rthaḥ pradarśyate /  
athāpyeṣa vidhiḥ, svādhyāyādhyayanavidhinārthākṣiptamarthajñānaṃ nocyeta (@jñānamucyeta -- edition, alternative reading in Tattvasamīkṣā), tathāpi brahmasvarūpābhidhāyivedavākyaprabhave bodhe na pṛthagvidhirapekṣitavyaḥ, karmavidhivākyavat /  
yathaiva ‘svargakāmo yajeta'; iti sāmānyavidhinā siddhe nānyo 'pekṣyate, anavasthānāt, satyapi vidhāvanyasyāpekṣaṇāt, na caitadgata eva, karmaviṣayatvāt /  
evaṃ tattvapratipattipareṣvapi vākyeṣu na vidhirapekṣitavyaḥ, vākyasāmarthyādeva tattvabodhotpādāditi /

> The comparison is uneven: For one who has not yet engaged in studying the sentence enjoining the study of one's own Vedic text nonetheless engages in the study of that and other sentences from that which was studied by another person, just as the collection of auxiliary elements from another Vedic branch \[occurs\] upon merely hearing \[them\]. Indeed, the sentence itself, studied by oneself, does not prompt one. As with one person, so with others too, because that study is also beginningless, just like the Veda. An injunction to comprehend whose meaning is not yet understood, however, cannot prompt one to comprehend. If the comprehension of its meaning depended on an injunction, it itself could not prompt one toward that, because its meaning is not yet understood. There would be mutual dependence: activity arises from the comprehension of its meaning, and comprehension of its meaning belongs to one who has engaged \[in it\]. Therefore, another injunction would have to be required, which leads to infinite regress. Nor is “The entire Veda is to be acquired” an injunction conveying a previously unknown matter; rather, an understanding arrived at through reasoning is pointed out, namely, “For its purpose is seen to be the comprehension of ritual action”. Even if this were an injunction, and knowledge of the meaning were not said to be implied by the injunction to study one's own Vedic text, still no separate injunction would need to be required for the cognition arising from the Vedic sentences expressing the true nature of Brahman, just as in the case of sentences enjoining ritual action. Just as when \[understanding\] is established by the general injunction, “One who desires heaven should sacrifice”, no other is required because of infinite regress, since even if there were an injunction another would be required; nor can it be the one contained within it, because it has ritual action as its object — so too, in the case of sentences intent upon the comprehension of reality, no injunction is to be required, because the rise of the knowledge of reality occurs solely through the capacity of the sentence.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi~en-mt.3.9) — English, machine translation

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Source: [https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.3.9](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.3.9) · Pramāṇa
