नाविशेषात् ॥ १३ ॥
"कुर्वन्नेवेह कर्मणि" इत्यत्र स्वतन्त्रे कर्मणि विद्वदायुषो विनियोगा इति विशेषहेत्वभावात् "ईशा वास्यमिदं सर्वम्" इति प्रकरणाच्च विद्याङ्गभूतमेव तत्कर्मेति ज्ञायते । अतीं न विद्या कर्माङ्गम् |
स्तुतयेऽनुमतिर्वा ॥ १४ ॥
विद्यास्तुतये कर्मानुमतिर्वा । विद्याभाहात्म्यात् सर्वदा कर्म कुर्वन्नपि तैर्न लिप्यत इति हि विद्या स्तुता स्यात् । "न कर्म लिप्यते नरे " इति च वाक्यशेषः।
13. Naavisesaat
Not so, on acconnt of non-specification. The text, 'Necessarily doing works here' (Isa. 2) does not mean that the wise should devote whole of his life in doing independent works not being in the subordinate relation with the knowledge, because there are no specific reasons to hold that view. The context, 'All this is pervaded by the Lord' (Isa. 1) also proves this. Therefore the works are known to form an integral part of knowledge. Hence knowledge is not an integral part of works.
14. Stutayenumatirvaa
Or the permissiIon is for the purpose of glorification of knowledge. Or the permission is granted for the performance of works, in order to glorify the knowledge. Indeed the knowledge is glorified by saying that the wise, even by doing works, is not stained, because, the knowledge has such a power,
