________________
III ADHYAYA, 4 PÂDA, 8.
689
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. (Kh. Up. VIII, 15), enjoin works on him only who has mastered the sacred texts go 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 Satra finally disposes.
8. But on account of the teaching of the different one, Bådarayana'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.
Bådarayana, 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 [48]
Y y
Digitized by
Digitized by Google
