Adhik. I. Siil. /.] SRi-BHASHYA. 9
Person (Puritsha) is known." [Muni. Up. I. 2. 12 & 13.]. Should speak of has (here) the same meaning as should teach. " He who knows the Brahman attains the High- est." [Taitt. Up. II. i. i.]. "He comes not to death again who s ies that One." [ ? ]. "He who sees (that One) does not see Death." [Qihand. Up. VII. 26. 2.]. " He (who knows the Brahman) becomes free." [Qtihand. Up. VII. 25. 2.]. " He who knows Him thus becomes immortal here. There is no other path for the attainment of final release." [Taitt. Ar. III. 12.7.]. " Knowing the individual self and the Impeller (/. e. the Brahman) to be separate, and being therefore blessed by Him, he attains immortality". [Svct. Up. I. 6.]. To the same effect there are also other texts.
It may, however, be said that Swarga (the celestial world of enjoyment) and other such results of works, the destructibility of Sioarga and -of such other things, and im- mortality as the result of the worship of the Brah- man are (all) undoubtedly made out merely by learning the Vcdas with their limbs;. and that (therefore) he, who ( having so learnt the Vedas) is desirous of obtaining final release, may at once betake himself to the enquiry into the Brahman immediately afterwards. What then is the reason for the (alleged) necessity of the (previous) enquiry into (ritu- alistic) duty (dhanna) ? If so asked we reply "Let him not enter on the study of the MlmAmsd of the Embo- died also, since, by merely learning the Vcdas with their limbs, all things become known." It may be again said, however, " True, there certainly arises a prima facie no- tion (of all" those things mentioned above) ; still, as a sentence is capable of definitely importing a true meaning only when it is supported by logic, this notion, even though it at first sight aprears of itself, does not transcend doubt 2
