Also on account of restriction (i.e., compulsory rule enjoined upon him).

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7. Also on account of restriction (i.e., compulsory rule enjoined upon him).

“He who wishes to live a hundred years shall live doing the sacred duties appropriate to him; and to a person who thus does his duties, sinful action does not cling but on the other hand, if thou omit to do, though possessed of knowledge, karma (sin of omission) cannot but cling to thee.” (Isa, 2).

8. But on account of enhancement by works of the fruit of knowledge being spoken of (in Scripture), Badarayana’s judgment is such (i.e., only from knowledge all things are obtained); for that is observed (to be a fad) and declared in Scripture.

This is seen from the Kauntharavya Shruti which says, “From knowledge only, svarga is obtained; from knowledge only, release is obtained; from knowledge only, all the desires become accomplished; still according as the individual does good works, he becomes greater (i.e., he becomes the receptacle of enhanced bliss). In the case of Yudhisthira and others, enhanced fruit is observed to be the result of the performance of Rajasuya and other sacrifices; hence is the judgment of Badarayana.

9. Knowledge is but the same (always).

For whether Rajasuya and other sacrifices are performed or not, their knowledge (perception of Brahman) is but the same (is always’ equal). “This truth is understood by all the sages in virtue of their direct perception of Brahman, that it is the invariable rule that release is obtained by no other means; yet there is peculiarity arising from action in the fruit of knowledge. Some think that svarga and other places are obtained only by means of Karma (works, not by any other means; while Gaimini and other (sages) say that a greater efficacy is secured in the fruits of Karma by means of knowledge; and some others think that only the unseen fruits (Adrishta) result from knowledge, but not the seen (Drishta). But all these sages are only the disciples of Yyasa and the opinion of each is of course the opinion of Vyasa and it is true (as far as it goes). Just as the sky, boundless as it is, is still spoken of with truth as the sky of the measure of the extended arms, of the measure of a cubit, and so on; so also the opinions of other sages are true in themselves as parts of the vast judgment of Vyasa, and differ (with reference to the individuals entitled to adopt various courses and attain to results of various degrees. But the great sage, the glorious Vyasa Himself, the light of whose wisdom is like the boundless sky all-pervading, who is none other ‘than the perfect Lord, finds that every other opinion held by the sages to be His own, and states (affirms) that by knowledge only everything is obtained, while by works the fruit of knowledge becomes enhanced, which is the final conclusion of all enquiry into the means of the ends sought by men (souls) (Bhavishyat Parvan). In the Brahma Tarka the following is said, “ Even in the case of the gods who are endowed with wisdom, there is enhancement of the fruit of knowledge by virtue of works performed; but whether they are or are not performed, there is no difference (caused) in the light of wisdom (they have attained).”

It may be supposed that all beings are desirous of attaining to the great ends of life and all are possessed of the same eligibility for acquiring wisdom. To refute such a view the Sutrakara says:

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