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III ADHYÂYA, 4 PÂDA, 12.
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Scripture directly declares knowledge to be subordinate to works the next Satra 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 is the Udgitha. The next Sätra refutes the argument set forth in Satra 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
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