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Sramana Tradition
of karma and rebirth is fully accepted here. It is stated that just as the world won by karma is impermanent here, so is the other world acquired by merit-tad yathā karmajito lokaḥ kṣiyata evamevāmutra punya jito lokaḥ kṣi yate. However, it is to be noticed here that the final end here is not conceived in terms of desirelessness. On the contrary, it is declared that whatever end is desired by the man who knows, that very end is realised for him by mere willing. It is a stage not of being niṣkāma, but of being satyakāma or satyasankalpa. So here also we see the difference as well as a contact between the Vedic and Śramanic points of view.
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The best proof of the contact belween the two streams and also of their independence may be seen in the sections relating to Yājñavalkya in the Bṛhadaraṇyaka. Yajñavalkya is said to be about to leave home life (udyasyan). Whether he wished to repair to the forest as an anchorite or ascetic or to become a wandering mendicant, is not clear. However, in contrast to the earlier values he roundly declares that the quest for immortality is quite different from the quest for wealth (amṛtatvasya tu nāśa'sti vittena). This is a new contrast between spiritual and secular life. Spiritual life leads to an end where all dualistic consciousness is lost. The psyche dies with the body; only the great being' (mahadbhutam) remains. "Sa yatha saindhavakhilya udake prasta udakam evanuviliyeta na häsyodgrahanayaiva syad yato yatas tvadadita lavaṇam evaivam ara idam mahadbhūtam anantam apȧram vijñānaghana evaitebhyo bhūtebhyaḥ samutthaya tanyevänuvinasyati na pretya sañjña'stityare bravimīti hovaca Yajnavalkyaḥ."- This is as a piece of salt, thrown into water, dissolves in it and cannot be taken out separately. Wherever one tries, one picks up salt. Similar is the great being, infinite and shoreless. The lump of consciousness arises from these material elements and perishes after them. There is no consciousness after death. This is what I say; thus said Yajnavalkya.' Apparently, here the destruction of Vijnanaghana and of sañjña is contrasted with the eternity of the great being'. Sankara, however, construes Vijnanaghana to be in apposition to Mahadbhutam'. Hume follows him and translates the passage thus: "It is as a lump of salt cast in water would dissolve right into the water, there would not be in any one of it to seize forth, as it were, but wherever one may take,
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