But--a further objection is urged--as that which has to precede the
systematic enquiry into Brahman we should assign something which that
enquiry necessarily presupposes. The enquiry into the nature of duty,
however, does not form such a prerequisite, since a consideration of the
Vedanta-texts may be undertaken by any one who has read those texts,
even if he is not acquainted with works.--But in the Vedanta-texts there
are enjoined meditations on the Udgîtha and the like which are matters
auxiliary to works; and such meditations are not possible for him who is
not acquainted with those works!--You who raise this objection clearly
are ignorant of what kind of knowledge the Sârîraka Mîmâmsâ is concerned
with! What that sâstra aims at is to destroy completely that wrong
knowledge which is the root of all pain, for man, liable to birth, old
age, and death, and all the numberless other evils connected with
transmigratory existence--evils that spring from the view, due to
beginningless Nescience, that there is plurality of existence; and to
that end the sâstra endeavours to establish the knowledge of the unity
of the Self. Now to this knowledge, the knowledge of works--which is
based on the assumption of plurality of existence--is not only useless
but even opposed. The consideration of the Udgîtha and the like, which
is supplementary to works only, finds a place in the Vedânta-texts, only
because like them it is of the nature of knowledge; but it has no direct
connexion with the true topic of those texts. Hence some prerequisite
must be indicated which has reference to the principal topic of the
sâstra.--Quite so; and this prerequisite is just the knowledge of works;
for scripture declares that final release results from knowledge with
works added. The Sûtra-writer himself says further on 'And there is need
of all works, on account of the scriptural statement of sacrifices and
the like' (Ve. Sû. III, 4, 26). And if the required works were not known,
one could not determine which works have to be combined with knowledge
and which not. Hence the knowledge of works is just the necessary
prerequisite.--Not so, we reply. That which puts an end to Nescience is
exclusively the knowledge of Brahman, which is pure intelligence and
antagonistic to all plurality. For final release consists just in the
cessation of Nescience; how then can works--to which there attach
endless differences connected with caste, âsrama, object to be
accomplished, means and mode of accomplishment, &c.--ever supply a means
for the cessation of ignorance, which is essentially the cessation of
the view that difference exists? That works, the results of which are
transitory, are contrary to final release, and that such release can be
effected through knowledge only, scripture declares in many places;
compare all the passages quoted above (p. 7).
As to the assertion that knowledge requires sacrifices and other works,
we remark that--as follows from the essential contrariety of knowledge
and works, and as further appears from an accurate consideration of the
words of scripture--pious works can contribute only towards the rise of
the desire of knowledge, in so far namely as they clear the internal
organ (of knowledge), but can have no influence on the production of the
fruit, i.e. knowledge itself. For the scriptural passage concerned runs
as follows Brâhmanas desire to know him by the study of the Veda, by
sacrifice, by gifts,' &c. (Bri. Up. IV, 4, 22).
According to this passage, the desire only of knowledge springs up
through works; while another text teaches that calmness, self-restraint,
and so on, are the direct means for the origination of knowledge itself.
(Having become tranquil, calm, subdued, satisfied, patient, and
collected, he is to see the Self within the Self (Bri. Up. IV, 4, 23).)
The process thus is as follows. After the mind of a man has been cleaned
of all impurities through works performed in many preceding states of
existence, without a view to special forms of reward, there arises in
him the desire of knowledge, and thereupon--through knowledge itself
originated by certain scriptural texts--'Being only, this was in the
beginning, one only without a second' (Ch. Up. VI, I, 2); 'Truth,
Knowledge, the Infinite, is Brahman' (Taitt. Up. II, 1); 'Without parts,
without actions, calm, without fault, without taint' (Svet. Up. VI, 19);
'This Self is Brahman' (Bri. Up. II, 5, 19); 'Thou art that' (Ch. Up. VI,
9, 7), Nescience comes to an end. Now, 'Hearing,' 'reflection,' and
'meditation,' are helpful towards cognising the sense of these Vedic
texts. 'Hearing' (sravana) means the apprehension of the sense of
scripture, together with collateral arguments, from a teacher who
possesses the true insight, viz. that the Vedânta-texts establish the
doctrine of the unity of the Self. 'Reflection' (mananam) means the
confirmation within oneself of the sense taught by the teacher, by means
of arguments showing it alone to be suitable. 'Meditation'
(nididhyâsanam) finally means the constant holding of thai sense before
one's mind, so as to dispel thereby the antagonistic beginningless
imagination of plurality. In the case of him who through 'hearing,'
'reflection,' and meditation,' has dis-dispelled the entire imagination
of plurality, the knowledge of the sense of Vedânta-texts puts an end to
Nescience; and what we therefore require is a statement of the
indispensable prerequisites of such 'hearing,' 'reflection,' and so on.
Now of such prerequisites there are four, viz. discrimination of what is
permanent and what is non-permanent; the full possession of calmness of
mind, self-restraint and similar means; the renunciation of all
enjoyment of fruits here below as well as in the next world; and the
desire of final release.
Without these the desire of knowledge cannot arise; and they are
therefore known, from the very nature of the matter, to be necessary
prerequisites. To sum up: The root of bondage is the unreal view of
plurality which itself has its root in Nescience that conceals the true
being of Brahman. Bondage itself thus is unreal, and is on that account
cut short, together with its root, by mere knowledge. Such knowledge is
originated by texts such as 'That art thou'; and work is of no help
either towards its nature, or its origination, or its fruit (i.e.
release). It is on the other hand helpful towards the desire of
knowledge, which arises owing to an increase of the element of goodness
(sattva) in the soul, due to the destruction of the elements of passion
(rajas) and darkness (tamas) which are the root of all moral evil. This
use is referred to in the text quoted above, 'Brâhmanas wish to know him,'
&c. As, therefore, the knowledge of works is of no use towards the
knowledge of Brahman, we must acknowledge as the prerequisite of the
latter knowledge the four means mentioned above.