3. On account of (such) conduct being seen.

It is seen, viz in Scripture, that those who knew Brahman busied themselves chiefly with sacrifices.--Asvapati Kaikeya had a deep knowledge of the Self; but when three Rishis had come to him to receive instruction regarding the Self, he told them 'I am about, to perform a sacrifice, Sirs' (Ch. Up. V, II). Similarly we learn from Smriti that Janaka and other princes deeply versed in the knowledge of Brahman applied themselves to sacrificial works, 'By works only Janaka and others attained to perfection'; 'He also, well founded in knowledge, offered many sacrifices.' And this fact--that those who know Brahman apply themselves to works chiefly--shows that knowledge (or meditation) has no independent value, but serves to set forth the true nature of the active Self, and thus is subordinate to work.--An even more direct proof is set forth in the next Sutra.

4. On account of direct scriptural statement.

Scripture itself directly declares knowledge to be subordinate to works, 'whatever he does with knowledge, with faith, with the Upanishad, that is more vigorous'. Nor can it be said that this text refers, on the ground of leading subject-matter (prakarana), to the Udgitha only; for direct scriptural statement (suti) is stronger than subject-matter, and the words 'whatever he does with knowledge' clearly refer to knowledge in general.

5. On account of the taking hold together.

The text 'then both knowledge and work take hold of him' (Bri. Up. IV, 4, 2) shows that knowledge and work go together, and this going together is possible only if, in the manner stated, knowledge is subordinate to work.

6. On account of injunction for such a one.

That knowledge is subordinate to works follows therefrom also that works are enjoined on him only who possesses knowledge. For texts such as 'He who has learnt the Veda from a family of teachers,' &c. (Ch. Up. VIII, 15), enjoin works on him only who has mastered the sacred texts so as fully to understand their meaning--for this is the sense of the term 'learning' (adhyayana). Hence the knowledge of Brahman also is enjoined with a view to works only: it has no independent result of its own.

7. On account of definite rule.

Another argument for our conclusion is that the text 'Doing works here let a man desire to live a hundred years,' &c. (Is. Up. II), expressly enjoins lifelong works on him who knows the Self. The general conclusion, therefore, is that knowledge (meditation) is merely auxiliary to works.

Of this view the next Sutra finally disposes.

8. But on account of the teaching of the different one, Badarayana's (view is valid); as this is seen.

Knowledge by itself benefits man; since Scripture teaches that the object of knowledge is the highest Brahman which, as it is of an absolutely faultless and perfect nature, is other than the active individual soul.

Badarayana, therefore, holds that knowledge has an independent fruit of its own. Let the inferential marks (referred to by the Purvapakshin) be; the direct teaching of the texts certainly refers to a being different from the Self that acts; for we clearly see that their object is the highest creative Brahman with all its perfections and exalted qualities, which cannot possibly be attributed to the individual Self whether in the state of Release or of bondage: 'Free from evil, free from old age,'

&c. &c. In all those texts there is not the slightest trace of any reference to the wretched individual soul, as insignificant and weak as a tiny glow-worm, implicated in Nescience and all the other evils of finite existence. And the fruit of that knowledge of the highest Person the texts expressly declare, in many places, to be immortality--which consists in attaining to Him. The view of knowledge by itself benefitting man therefore is well founded.--The Sutras proceed to dispose of the so-called inferential marks.

9. But the declarations are equal.

The argument that knowledge must be held subordinate to work because we learn from Scripture that those who know Brahman perform sacrificial works, will not hold good; since, on the other hand, we also see that men knowing Brahman abandoned all work; cp. texts such as 'The Rishis descended from Kavasha said: For what purpose should we study the Veda?

for what purpose should we sacrifice?' As it thus appears that those who know Brahman give up works, knowledge cannot be a mere auxiliary to works.--But how can it be accounted for that those who know Brahman both do and do not perform works?--Works may be performed in so far as sacrifices and the like, if performed by one not having any special wish, stand in subordinate relation to the knowledge of Brahman; hence there is no objection to texts enjoining works. And as, on the other hand, sacrifices and such-like works when aiming at results of their own are opposed to the knowledge of Brahman which has Release for its only result, there is all the less objection to texts which suggest the non- performance of works. If, on the other hand, knowledge were subordinate to works, works could on no account be dispensed with.--Against the a.s.sertion that Scripture directly declares knowledge to be subordinate to works the next Sutra declares itself.

10. (It is) non-comprehensive.

The scriptural declaration does not refer to all meditations, but only to the meditation on the Udgitha. In the clause 'what he does with knowledge,' the 'what' is in itself indefinite, and therefore must be defined as connecting itself with the Udgitha mentioned in the previous clause, 'Let him meditate on the Udgitha.' The sentence cannot be construed to mean 'whatever he does is to be done with knowledge,' but means 'that which he does with knowledge becomes more vigorous,' and _that which is_ done with knowledge that is the Udgitha. The next Sutra refutes the argument set forth in Sutra 5.

11. There is distribution, as in the case of the hundred.

As knowledge and work have different results, the text 'of him knowledge and work lay hold' must be understood in a distributive sense, i.e. as meaning that knowledge lays hold of him to the end of bringing about its own particular result, and that so likewise does work. 'As in the case of a hundred,' i.e. as it is understood that, when a man selling a field and a gem is said to receive two hundred gold pieces, one hundred are given for the field and one hundred for the gem.

12. Of him who has merely read the Veda.

Nor is there any force in the argument that knowledge is only auxiliary to work because works are enjoined on him who possesses knowledge. For the text which refers to the man 'who has read the Veda' enjoins works on him who has merely _read_ the texts, and _reading_ there means nothing more than the apprehension of the aggregate of syllables called Veda, without any insight into their meaning. A man who has thus mastered the words of the Veda apprehends therefrom that it makes statements as to works having certain results, and then on his own account applies himself to the enquiry into the meaning of those declarations; he who is desirous of work applies himself to the knowledge of works; he who is desirous of Release applies himself to the knowledge of Brahman. And even if the injunction of _reading_ were understood as prompting to the understanding of the text also, all the same, knowledge would not be a subsidiary to works. For _knowledge_, in the sense of the Upanishads, is something different from mere cognition of sense. In the same way as the performance of such works as the Jyotishtoma sacrifice is something different from the cognition of the true nature of those works; so that vidya, which effects the highest purpose of man, i. e. devout meditation (dhyana, upasana), is something different from the mere cognition of the true nature of Brahman.

Knowledge of that kind has not the most remote connexion even with works.

13. Not so, on account of non-specification.

Nor is it true that the text 'Doing works here,' &c., is meant to divert him who knows the Self from knowledge and restrict him to works. For there is no special reason to hold that that text refers to works as independent means of a desirable result: it may as well be understood to refer to works merely subordinate to knowledge. As he who knows the Self has to practise meditation as long as he lives, he may also have to practise, for the same period, works that are helpful to meditation.

Having thus refuted the objection on the ground of the reason of the matter, the Sutrakara proceeds to give his own interpretation of the text.

14. Or the permission is for the purpose of glorification.

The _or_ has a.s.sertive force. The introductory words of the Upanishad, 'Hidden in the Lord is all this,' show knowledge to be the subject- matter; hence the permission of works can aim only at the glorification of knowledge. The sense of the text therefore is--owing to the power of knowledge a man although constantly performing works is not stained by them.

15. Some also, by proceeding according to their liking.

In some sakhas, moreover, we read that he who possesses the knowledge of Brahman may, according to his liking, give up the state of a householder, 'What shall we do with offspring, we who have this Self and this world?'

(Bri. Up. V, 4, 22.) This text also proves knowledge not to be subsidiary to works; for if it were so subsidiary, it would not be possible for him who knows Brahman to give up householdership (with all the works obligatory on that state) according to his liking.