{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe38/sbe38233.htm","path":"hin/sbe38/sbe38233.htm","source_url":"https://sacred-texts.com/hin/sbe38/sbe38233.htm","text":"The Vedanta Sutras of Badarayana, Commentary by Sankara (SBE38), tr. by George Thibaut [1896]\n24. This follows also from the connexion (of the stories with the vidy\u00e2s) in one coherent whole.\nAnd as thus the stories do not subserve the p\u00e2riplava it\nis appropriate to assume that they are meant to bring nearer to our understanding the approximate vidy\u00e2s with which they are seen to form connected wholes; for they serve to render the latter more acceptable and facilitate their comprehension.\nIn the Maitrey\u00ee-br\u00e2hmana we see that the story forms a whole with the vidy\u00e2 beginning, 'The Self indeed is to be seen,' &c.; in the account of Pratardana with the vidy\u00e2, 'I am pr\u00e2na, the conscious Self;' in the legend of G\u00e2nasruti with the vidy\u00e2, 'Air indeed is the end of all.' The case of all these stories is analogous to that of stories met with in scriptural texts referring to works, whose purpose is the glorification of injunctions standing in proximity; as e.g. 'He cut out his own omentum.'--The stories under discussion therefore do not subserve the p\u00e2riplava.","title":"The Vedanta Sutras of Badarayana: Third Adhy\u00e2ya. Fourth P\u00e2da.: III, 4, 24","type":"page"}