Establishment of Brahman 3.2

3.2

Thus, an effort has been made to awaken those who think that the Vedāntas have a metaphorical meaning because accepting their literal sense would contradict perception and so forth, as well as the injunctions to action. Now, however: [Some hold that] the validity of the Veda pertains only to what is to be done, not to an accomplished entity. For thus it has been said: “Dharma is a matter characterised by injunction” — that is to say, the meaning of the Veda has injunction as its means of valid cognition. And an injunction is a statement that prompts activity; therefore, the Veda is a means of valid cognition regarding what is to be done. Even for the Vedāntas, which possess validity concerning the duty of comprehension, their teaching regarding the reality of the Self as an accomplished entity that underlies that [comprehension] occurs by means of that [duty]. Therefore, they too do not transcend being directed toward what is to be done. And likewise, raising the objection: “How then [can you explain] the mantras and arthavādas along with the Upaniṣads?”, it has been said: “For an injunction [teaches] what is past and present...”, and so forth. What is meant is this: An effort is now made to awaken those who think that it is only the injunction itself, in making known what is to be done, that makes known accomplished entities and the like as well. And there are three comprehensions regarding Brahman: first, indeed, from verbal testimony; another, having been comprehended from verbal testimony, possesses continuity with that and is denoted by words such as meditation, creative contemplation, and worship; another, having attained completion from that, has all conceptual distinctions dissolved and has the nature of direct realization. Among these, with reference to the first, it is said: