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III ADHYAYA, 4 PÂDA, 17.
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knowledge a man although constantly performing works is not stained by them.
15. Some also, by proceeding according to their
liking.
In some såkhås, 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.
16. And destruction.
There is moreover a Vedanta-text which declares the knowledge of Brahman to destroy work-good and evilwhich is the root of all the afflictions of transmigratory existence: The knot of the heart is broken, all doubts are solved, all his works perish when He has been beheld who is high and low' (Mu. Up. II, 2, 8). This also contradicts the view of knowledge being subordinate to works.
17. And of him who is chaste; for in Scripture (this is declared).
The knowledge of Brahman belongs to those who have to observe chastity, and men living in that state have not to perform the Agnihotra, the Darsapurnamasa, and similar works. For this reason also knowledge cannot be subsidiary to works.—But, it may be objected, there is no such condition of life; for texts such as he is to perform the Agnihotra as long as he lives,' declare men to be obliged to perform sacrifices and the like up to the end of their lives, and Smriti texts contradicting Scripture have no authority.-To meet this the Sätra adds' for in Scripture. The three stages of life are recognised in Scripture only; cp. texts such as 'Those who in the forest practise penance and faith' (Kh. Up. V, 10, 1); Wishing for that
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