io SRI-BHASHYA. [Chap. I. Fart. L
and wrong apprehension. Hence to determine that (true meaning), an enquiry into Veda itlc passages has to be undertaken." If so, (we rejoin)-" You please see to it that the enquiry into (ritualistic) duty also has to be un- dertaken for that very same reason."
But it may be said again (by the Ptlrvapakshin, ' 5 or the objector) as follows : Whatever the enquiry into the Brahman invariably desiderates, that very thing should be stated to be the antecedent subject of enquiry (here). The enquiry into the Brahman does not desiderate the en- quiry into (ritulistic) dut) r (dharma), becuuse in the case of him who has learnt the Veda/ita, although he may have (previously) obtained no knowledge of (ritualistic) works, the enquiry into the meaning of Ved antic passages. is quite possible and appropriate. In this same ( Vcddnta) are discussed those uf.d :anas or forms of worship which are based upon the Udgitha (/. e. the sacred syllable Om), c., and are in themselves a part of fritua.isticj works. If it be held that one who has not obtained the knowledge of works is incapable of performing them ('/. e. of going through those forms of worship), then, whoever thinks so is ignorant of the import of the Science of the Embodied. In this sci- ence, it is aimed to propound the knowledge of the oneness of the Atman (i. e. of the Self), for the purpose of destroying that false knowledge, which is the source of all (kinds of) misery to him/vvho is sunk in the ocean of the sorrows which arise out of the samsara (or the circuit of mundane exist- ence), that is made up of biitli, old age, death, &c., and have for their cause the perception of the various distinctions which are due to the beginningless avidya, (or ignorance).
1$. This objector is the Adwaitin necessary preliminary to the study who is of opinion that the Karma- of the Jndna-kandu or the Ved- kdnda need not be studied as the ata.
