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43 6 The Sankara School of Vedanta [CH. or to desist from doing certain other kinds. This would mean that the U paniads being a part of the Veda should also be interpreted as containing injunctions for the performance of certain kinds of actions. The description of Brahman in the U paniads does not therefore represent a simple statement of the nature of Brahman, but it implies that the Brahman should be meditated upon as possessing the particular nature described there, i.e. Brahman should be meditated upon as being an entity which possesses a nature which is identical with our self; such a procedure would then lead to benefichl results to the man who so meditates. Sailkara could not agree to such a view. For his main point was that the U paniads revealed the highest truth as the Brahman. No meditation or worship or action of any kind was required; but one reached absolute wisdom and emancipation when the truth dawned on him that the Brahman or self was the ultimate reality. The teachings of the other parts of the Vedas, the karmakaI).<;la (those dealing with the injunctions relating to the performance of duties and actions), were intended for in- ferior types of aspirants, whereas the teachings of the U paniads, the jfianakaI).<;la (those which declare the nature of ultimate truth and reality), were intended only for superior aspirants who had transcended the limits of sacrificial duties and actions, and who had no desire for any earthly blessing or for any heavenly joy. Throughout his commentary on the Bhagavadgitii Sailkara tried to demonstrate that those who should follow the injunc- tions of the Veda and perform Vedic deeds, such as sacrifices, etc., belonged to a lower order. So long as they remained in that order they had no right to follow the higher teachings of the U paniads. They were but karmins (performers of scriptural duties). Vhen they succeeded in purging their minds of all desires which led them to the performance of the Vedic injunc- tions, the field of karmamarga (the path of duties), and wanted to know the truth alone, they entered the jfianamarga (the way of wisdom) and had no duties to perform. The study of Vedanta was thus reserved for advanced persons who were no longer inclined to the ordinary joys of life but wanted complete emancipation. The qualifications necessary for a man intending to study the Vedanta are (I) discerning knowledge about what is eternal and what is transitory (n£tyiill£tyavastuv£veka), (2) disin- clination to the enjoyment of the pleasures of this world or of