Page:The Vedanta-sutras, with the Sri-bhashya of Ramanujacharya.djvu/105

 12 SRI-BHASHYA. [C/w/. /. Part. L

accomplishing them (how can such works) become the means for the destruction of ignorance, which(destruction) is, by nature, nothing other than the cessation of the percep- tion of all distinctions ? Scriptural texts also say that works are an obstruction to final release, inasmuch as their results are of a transitory nature ; and (they further say) that know- ledge alone forms the means of final release. " To him that (world obtained by works) indeed comes to an end." [Brih. Up. III. 8. 10.]. " Just as the world obtained by works per- ishes here, so also, there, the world obtained by merit perishes." hhand. Up. VIII. 1.6.]. " He who knows the Brahman attains the Highest." [Taitt. Up. II. i. i.]. "He who knows the Brahman becomes the Brahman indeed." [Muni. Up. III. 2. 9.]. " After knowing Him alone, one transcends death." [Svet. Up. III. 8.]. To the same effect there are also other texts.

Besides, it has been observed that vidya (or the know- ledge of the Brahman) is dependent upon karma, such as sacrifice, &c. Now, it (viz. karma) is (by nature) hostile to what forms the principal subject (of the Brahma-mim&nsa) from this fact, as well as from a careful consideration of the words of the scriptural passages (enjoining karma}, it follows that, through previously purifying the internal organ (or the mind), it (viz. karma) is useful in producing the desire to know (the Brahman), but not in producing the fruit (in the form Oi fnoksha resulting from the knowledge of the Brah- man) and it is therefore that the word vividishanti (which means they desire to know) is mentioned in the scriptural passage (under reference, viz. Tame tarn VeddnuvacJiancna Brahmana vividishanti yajiljna dd:iena tapasana'sakena.) Erih. Up. IV. 4. 22.]. The scripture itself declares in the following manner that after the desire to know (the Brahman) has come into existence, tranquil'ity, &c., consti-