Scriptural knowledge is to be imparted) without exposing it; for there is reason for it.

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49. (Scriptural knowledge is to be imparted) without exposing it; for there is reason for it.

The duty of imparting knowledge is laid down in the Mathara Shruti thus: “He who studies this Vidya (scripture) indeed becomes fit to see Brahman; he shall freely impart it to men; as he imparts, so he becomes great;” and such knowledge, it may be thought, is to be imparted with due publicity, so that many may receive it; but such a view should not be held; for there is a reason (for its being kept from the public). In that case, (i.e., if it be imparted in public, even the ineligible may happen to receive it, which is prohibited thus: “O Lord of the Vedas, do not deliver us into the hands of those thieves that hate the blissful Lord and (consequently) are our enemies, that are only addicted to food, etc. (the gratification of their senses), that are only fit to be in the dark hell of miseries in consequence of their wicked conduct; that deny the existence of this Lord and the other thing (the world); that only acknowledge something of no description. On the other hand, O Lord of speech, always deliver us into those who by their calm devotion rejoice in the Lord, who are capable of (right) thinking, and perform duties irrespective of consequences, who bear in their heart the Ruler of the gods and who acknowledge none higher than the omnipresent Lord Vishnu ” (Rv. II. 13. 26). Another Shruti also says thus: “Vidya went to Brahma (Vayu) and said: Protect me, I am thy treasure, do not deliver me unto the unworthy, the perverse or the evil-spirited; but always deliver me unto him who is straightforward.”

50. The seeing (or revelation) of Brahman may occur during the very life in which the means are completely accomplished if there be no obstruction; for that is seen from, the Shruti.

The hearing (study), etc. conveyed by the following text are laid down as the means of direct knowledge: “Verily Atman is to be seen, to be heard, to be thought and to be meditated on;” and that, perception or sight, may rise in this very life when hearing, etc., are accomplished, provided there is no obstruction of the Karma that has begun to bear its fruits. This is seen from the Sauparna Shruti: “ Having studied scripture for the knowledge of Atman, and having thought and meditated on Him, it is possible that the sight of the Supreme is obtained in this very life, provided that the Prarabdhakarma does not stand as obstruction; if it does, only having fallen upon some other life, he shall, by pursuing the same means (to the necessary extent), see the Lord.” The Brihat Samhita has the following: “Undoubtedly endeavours must be made to that extent to which they are necessary for breaking open the prison of sins brought on by the bodily existence which has no beginning; for everybody must travel the whole distance (which separates him from the destination) before he can reach it; and the perception of the Lord would only rise when the exertion is complete either in this or in another life. By exertion here is meant the study of Scripture, confirming what is studied by reasoning and deep meditation, as well as devotion to the Supreme Lord and to the preceptor and the worship, &c. of Hari; (only) by such endeavours the sight of the Lord is obtained.”

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