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VEDÂNTA-SÛTRAS.
Bondage, but only through the mediation of the direct cognition of Brahman as consisting of pure knowledge, and not connected with a world. It is this knowledge only which the injunction produces. But how can an injunction cause the origination of knowledge ?—How, we ask in return, can, on your view, works not aiming at some immediate result cause the origination of knowledge?—You will perhaps reply 'by means of purifying the mind' (manas); but this reply may be given by me also.—But (the objector resumes) there is a difference. On my view Scripture produces knowledge in the mind purified by works; while on your view we must assume that in the purified mind the means of knowledge are produced by injunction.—The mind itself, we reply, purified by knowledge, constitutes this means.—How do you know this ? our opponent questions.
-How, we ask in return, do you know that the mind is purified by works, and that, in the mind so purified of a person withdrawn from all other objects by hearing, reflection and meditation, Scripture produces that knowledge which destroys bondage ?—Through certain texts such as the following: 'They seek to know him by sacrifice, by gifts, by penance, by fasting' (Bri. Up. IV, 4, 22); 'He is to be heard, to be reflected on, to be meditated on' (Bri. Up. II, 4, 5); 'He knows Brahman, he becomes Brahman' (Mu. Up. III, 2, 9).—Well, we reply, in the same way our view-viz. that through the injunction of meditation the mind is cleared, and that a clear mind gives rise to direct knowledge of Brahman-is confirmed by scriptural texts such as 'He is to be heard, to be reflected on, to be meditated on' (Bri. Up. II, 4, 5); “He who knows Brahman reaches the highest' (Taitt. Up. II, 1, 1); 'He is not apprehended by the eye nor by speech' (Mu. Up. III, 1, 8);
But by a pure mind' (?); 'He is apprehended by the heart, by wisdom, by the mind' (Ka. Up. II, 6, 9). Nor can it be said that the text 'not that which they meditate upon as this' (Ke. Up. IV) negatives meditation; it does not forbid meditation on Brahman, but merely declares that Brahman is different from the world. The mantra is to be explained as follows: 'What men meditate upon as,
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