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III ADHYAYA, 4 PÂDA, 36.
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knowledge appears from the texts enjoining them in that aspect, 'Him they seek to know by the study of the Veda' (Bri. Up. IV, 4, 22); this the next Satra declares.
33. And on account of co-operativeness.
These works are to be performed also on account of their being co-operative towards knowledge in so far, namely, as they give rise to the desire of knowledge; and their thus being enjoined for a double purpose does not imply contradiction any more than the double injunctions of the Agnihotra, which one text connects with the life of the sacrificer and another text with his desire to reach the heavenly world.—Nor does this imply a difference of works —this the next Satra declares.
34. In any case they are the same, on account of twofold inferential signs.
There is no radical difference of works; but in any case, i. e. whether they be viewed as duties incumbent on the asrama or as auxiliary to knowledge, sacrifices and other works are one and the same. For Scripture, in enjoining them in both these aspects, makes use of the same terms, so that we recognise the same acts, and there is no means of proof to establish difference of works.
35. And Scripture also declares (knowledge) not to be overpowered.
Texts such as · By works of sacred duty he drives away evil' declare that sacrifices and similar works have the effect of knowledge 'not being overpowered,' i.e. of the origination of knowledge not being obstructed by evil works. Sacrifices and similar works being performed day after day have the effect of purifying the mind, and owing to this, knowledge arises in the mind with ever increasing brightness. This proves that the works are the same in either case.—Here terminates the adhikarana of 'the being enjoined' (of sacrifices, and so on).
36. Also in the case of those outside, as this is seen.
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