LITERATURE OF BRAHMINISM 261
Knowledge destroys all ignorance and its products like agent, act, and result. “But when to the knower of Brahman everything has become the Self, then what should one see and through what” etc., (Brih. 4.5.15). The knowledge of the Self is antagonistic to all work and so cannot possibly be subsidiary to work.
- And (Knowledge belongs) to those who observe continence (i.e. to Sannyasis); because (this fourth Ashrama is mentioned) in the scriptures.
“The scriptures declare that Knowledge is gained in that stage of life in which continence is prescribed, i.e. the fourth stage or Sannyasa Asrama. To a Sannayasin there is no work prescribed except discrimination. So how can Knowledge be subservient to work ? That there is a stage of life called Sannyasa we find from the scriputures themselves in texts like : “There are three branches of duty; sacrifice, study and charity are the first;.... All these attain to the worlds of the virtuous; but only one who is firmly established in Brahman attains immortality” (Chh.
2.33.1-2); “Desiring this world (the Self) alone monks renounce their homes “(Brih. 4.4.22). See also Mu. 1.2.11 and Chh. 5.10.1. Everyone can take to this life without being a householder etc. which shows the independence of Knowledge”.
Many such Sutras can be found in Badarayana indicating the attitude of the two schools of thought towards each other. But one is enough as it is so very typical. If one stops to consider the matter the position becomes absolutely clear. Jaimini denounces Vedanta as a false Shastra a snare and a delusion, something superficial, unnecessary and insubstantial. What does Badarayana do in the face of this attack ? He defends his own Vedanta Shastra. What one would expect from Badrayana is denunciation of the Karmakanda of Jaimini as a false religion. Badarayana shows no such courage. On the contrary he is very apologetic. He concedes that Jaimini’s Karmakanda is based on the Scriptures and cannot be repudiated. All that he insists is that his Vedanta doctrine is also true because it has also the support of the Scriptures. Some explanation is necessary for this attitude of Badarayana.
BHAGWAT GITA
The Bhagwat Gita forms part of the Bhishmaparvan of the great epic known as the Mahabharat. The epic is mainly concerned with the struggle for sovereignty between cousins, the Kauravas the sons of Dhritarashtra and the Pandavas the sons of Pandu. Pandu was the