LITERATURE OF BRAHMINISM 259
What is the position of Badarayana towards Jaimini and Karma Kanda Shastras? This is best illustrated by the reply which Badarayana gives to the attack by Jaimini on Vedanta as formulated by Badarayana in the Sutras quoted above. The reply is contained in the following Sutras : [1]
- But because (the scriptures) teach (the Supreme Self to be) other (than the agent), Badarayana’s (view is) correct; for that is seen (from the scriptures).
“Sutras 2-7 give the view of the Mimamsakas, which is refuted by Sutras 8-17.
The Vedanta texts do not teach the limited self, which is the agent, but the Supreme Self, which is different from the agent. Thus the knowledge of the Self which the Vedanta texts declare is different from that knowledge of the self which an agent possesses. The knowledge of such a Self, which is free from all limiting adjuncts, not only does not help, but puts an end to all actions. That the Vedanta texts teach the Supreme Self is clear from such texts as the following; “He who perceives all and knows all” (Mu. 1.1.9.); “Under the mighty rule of this immutable, O Gargi” etc. (Brih. 3.8.9.).
- But the declarations of the Shruti equally support both views.
“This Sutra refutes the view expressed in Sutra 3. There it was shown that Janaka and others even after attaining Knowledge were engaged in work. This Sutra says the scriptural authority equally supports the view that for one who attained Knowledge there is no work. “Knowing this very Self the Brahmanas renounce the desire for sons, for wealth, and for the worlds, and lead a mendicant life” (Brih. 3.5.1.). “We also see from the scriptures that knowers of the Self like Yajnavalkya gave up work.” ‘This much indeed is (the means of) immortality, my dear’. Saying this Yajnavalkya left home” (Brih. 4.5.15). The work of Janaka and others was characterized by non-attachment, and as such it was practically no work; so the Mimamsa argument is weak.
- (The declaration of the scripture referred to in Sutra 4) is not universally true.
The declaration of the Shruti that knowledge enhances the fruit of the sacrifice does not refer to all knowledge, as it is connected only with the Udgitha, which is the topic of the section.
(There is) division of knowledge and work, as in the case of a hundred (divided between two persons).
1 Swami Vireswaranand, Brahma Sutras, 411-416.