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I ADHYAYA, I PÂDA, 4.
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lease were assumed to be the effect of those actions, it would be non-eternal, and would have to be considered merely as something holding a pre-eminent position among the described non-eternal fruits of actions with their various degrees. But that release is something eternal is acknowledged by whoever admits it at all, and the teaching concerning Brahman can therefore not be merely supplementary to actions.
There are, moreover, a number of scriptural passages which declare release to follow immediately on the cognition of Brahman, and which thus preclude the possibility of an effect intervening between the two; for instance, 'He who knows Brahman becomes Brahman' (Mu. Up. III, 2, 9); 'All his works perish when He has been beheld, who is the higher and the lower '(Mu. Up. II, 2, 8); "He who knows the bliss of Brahman fears nothing' (Taitt. Up. II, 9); 'O Ganaka, you have indeed reached fearlessness' (Bri. Up. IV, 2, 4); "That Brahman knew its Self only, saying, I am Brahman. From it all this sprang' (Bri. Up. I, 4, 10); What sorrow, what trouble can there be to him who beholds that unity?' (Is. Up. 7.) We must likewise quote the passage, Bri. Up. I, 4, 10, (Seeing this the Rishi Vâmadeva understood : I was Manu, I was the sun,') in order to exclude the idea of any action taking place between one's seeing Brahman and becoming one with the universal Self; for that passage is analogous to the following one, 'standing he sings,' from which we understand that no action due to the same agent intervenes between the standing and the singing. Other scriptural passages show that the removal of the obstacles which lie in the way of release is the only fruit of the knowledge of Brahman; so, for instance, You indeed are our father, you who carry us from our ignorance to the other shore' (Pr. Up. VI, 8); 'I have heard from men like you that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine'(Kl. Up. VII, 1,3); 'To him after his faults had been rubbed out, the venerable Sanatkumâra showed the other side of darkness' (Kh. Up. VII, 26, 2). The same is the purport of the Sútra, supported by arguments, of (Gautama) Åkarya, 'Final release
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