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APPENDIX II 159
from the supreme soul and that the supreme soul is recognized by the Scriptures.
The second [1] position taken by Badarayana is that the Vedas support both knowledge of Self as well as Sacrifices.
The third [2] position taken up by Badarayana is that only those who believe in the Vedas are required to perform Sacrifices. But those who follow the Upanishadas are not bound by that injunction. As Shankaracharya explains:
“Those who have read the Vedas and known about the sacrifices are entitled to perform work (sacrifice). No work (sacrifice) is prescribed for those who have knowledge of the Self from the Upanishads. Such a knowledge is incompatible with work.”
The fourth [3] position taken up by Badarayana is that Karmakanda is optional to those who have attained Bramhadnan. As Shankaracharya explains:
“That some have of their own accord given up all work. The point is that after knowledge some may choose to work to set an example to others, while others may give up all work. There is no binding on the knowers of the Self as regards work”.
His last and final [4] position is that:
“Knowledge of the Self is antagonistic to all work and so cannot possibly be subsidiary to work.”
And as evidence in support of it he relies [5] on the scriptures which recognizes Sannyasa the fourth Ashram and relieves the Sannyasi from performing sacrifices prescribed by the Karma Kand.
Many such Sutras can be found in Badarayana indicating the attitude of the two schools of thought towards each other. But the one given above is enough as it is so very typical. If one stops to consider the matter the position wears a strange appearance. Jaimini denounces Vedanta as a false Shastra, a snare and a delusion, something superficial, unnecessary and unsubstantial. What does Badarayana do in the face of this attack? Does he denounce the Karmakanda of Jaimini as a false Shastra, a snare and a delusion, something superficial unnecessary and insubstantial? No. He only defends his own Vedanta Shastra. But one would expect him to do more. One would expect from Badarayana a 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
See Badarayana Sutra 9.
See Badarayana Sutra 12.
See Badarayana Sutra 15.
See Badarayana Sutra 16.
See Badarayana Sutra 17.