न विद्यां कर्माङ्गम् । अपितु विद्यातः पूरुषार्थे इत्येवमेव भगवतो बादरायणस्य मतम्; कर्तुः प्रत्यगात्मनोऽर्थान्तरभूतस्यैव वेद्यतयोपदेशात् ] 1तत्कथम् ? "बहु स्यां प्रजायेयेति" " सं कारणं करणाधिपाधिपः" इत्यादिवाक्येषु वेद्यस्याधिक्यदर्शनात् |
तुल्यं तु दर्शनम् ॥ ९ ॥
विद्यायाः प्राधान्येऽपि तुल्यमाचारदर्शनम् । "ऋषयः कावषेयाः केिमर्था वयमध्येष्यामहे" इत्यादौ ब्रह्मविदां कर्मत्यागो हि2 दृश्यते । अनुष्ठानं तु फलाभिसंधिरहितस्य विद्याङ्गत्वेन । त्यागस्तु फलाभिसंधियुक्तस्येतेि न विरोधः ।
The view of Baadaraayanaa, is this-Knowledge is not an auxiliary part of works, 'But the cardinal benefit of life is the result produced by knowledge'. Because the teaching is that the knowledge of One, who is other than the individual self, is to be obtained. How could this be? Because in the following scriptural text, the Highest One is mentioned to be known-'May I become many' (Chand. VI-2-3.). 'He is the cause, He is the Lord of the lords of the senses (i. e., the individual selves), (Sve. I. 19).
9. Tulyam tu darsanam
But the declarations are of equal wight. The practice is of equal wight even regarding the importance of knowledge. Even those, who knew the Brahman, are known to have abandoned all works. The relevant text is this-'The sages, who are the descendants of Kavasasaid, 'For what purpose should we study the Veda? But
1 कथम् M 2.
2हि omitied M 3.
