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Diversity of Thought in U panişads
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ignore the forceful condemnation of ritual and ritualists in each verse of this set. For example, the derogatory note in the repeated use of the terms müdhah pra-müdhah, balah, etc., wherever the adherents of ritualism are referred to; or their comparison with blind men led by the blind.
3.4 Such condemnation is not compatible even with the view of Ranade and Belvaskar which implies that the first set of verses extols ritualism because the author bad to accommodate it in his philosophical deliberations. If that were the case, the second set should have displayed a compromising spirit and not the sort which is, in fact, found therein.
4.0 It becomes clear from the above discussions, based on an unbiased and critical study of the Upanigadıc passage concerned, that the two sets of verses under consideration represent two lincompromising opponent views regarding ritualism. The one holds that perfection in ritualistic performance can lead to the highest good, but its competence in carrying one across the ocean of murdane life, which involves repeated birth and death, is decried by the other view.
4.1 Laying spectal stress on the fact that the appreciation of knowledge occurs at the end of twelve verses, and considering also the general tenor of the Upanişad, one inight be drawn to conclude that the author of Mund. Up, did not favour ritualism,
4.2 But then, how to explain stray references as that to 'immortality amidst rituals'10 and to Karman as identical with the ultimate being (Puruşa) 217 Even if we brush this aside by conjecturing that Karman here may stand for 'a deed in general, what about the statement in Mund. Up. 2.1-6 that 'all rites of initiation (dikşah), all sacrificers (yaj nah), ceremonies (kratavah), sacrificial gifts (daksinah), etc. have sprung from the Immutable Principle itself' ?
4.3 Conclusion : It is thus that we find varied and conflicting views in the very same Upantsad. Therefyre, one cannot always judge a particular context in the light of the general tenor of the whole text. Nor cap a particular context be taken as representing the teaching of the whole. This is the peculiarity of the Upanışads as they have come down to us; and it needs must be acknowledged as such, if we wish to get any true comprehension of the pattern of thought of that age which is reflected in these hoary texts. Sambodhi 2.2
