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RIDDLES IN HINDUISM<br />
"that knowledge of the Self stands <strong>in</strong> a subord<strong>in</strong>ate relation to sacrificial acts ".<br />
Jaim<strong>in</strong>i justifies it because he says [See Biidarayuna Sutra 5,]" the two (knowledge and work) go together (with<br />
the depart<strong>in</strong>g soul to produce the results)." Jaim<strong>in</strong>i refuses to give an <strong>in</strong>dependent position to Badarayana's<br />
Jnanakanda. He takes his stand on two grounds.<br />
• First: Knowledge of the Self does not <strong>in</strong>dependently produce any result."<br />
• Second:[ See Biidarayuna Sutra 7] Accord<strong>in</strong>g to the authority of the Vedas "Knowledge (of Self)<br />
stands <strong>in</strong> a subord<strong>in</strong>ate relation to work." This is the position of Jaim<strong>in</strong>i towards Badarayana's<br />
Jnanakanda.<br />
What is the position of Badarayana towards Jaim<strong>in</strong>i and his Karma Kanda?<br />
This is expla<strong>in</strong>ed by Badarayana <strong>in</strong> Sutras 8 to 17.<br />
• The first position taken up by Badarayana is that the Self spoken of by Jaim<strong>in</strong>i is the limited self i.e., the<br />
soul is to be dist<strong>in</strong>guished from the Supreme soul and that the Supreme soul is recognized by the<br />
Scriptures.<br />
• The second [See Biidarayuna Sutra 9,] position taken up by Badarayana is that the Vedas support both<br />
knowledge of Self as well as sacrifices.<br />
• The third [See Biidarayuna Sutra 12,] position taken up by Badarayana is that only those who believe<br />
<strong>in</strong> the Vedas are required to perform sacrifices. But those who follow the Upanishads are not bound<br />
by that <strong>in</strong>junction. As Shankaracharya expla<strong>in</strong>s:<br />
" Those who have read the Vedas and known about the sacrifices are entitled to perform work (sacrifices).'<br />
No work (sacrifice) is prescribed for those who have knowledge of the Self from the Upanishads. Such a<br />
knowledge is <strong>in</strong>compatible with work."<br />
• The fourth "That some have of their own accord given up all work. The po<strong>in</strong>t is that after knowledge<br />
some may choose to work to set an example to others, while others may give up all work. There is no<br />
b<strong>in</strong>d<strong>in</strong>g on the knowers of the Self as regards work."<br />
• His last and f<strong>in</strong>al " Knowledge of the Self is antagonistic to all work and so cannot possibly be subsidiary<br />
to work"<br />
And as evidence <strong>in</strong> support of it he relies<br />
Many such Sutras can be found <strong>in</strong> Badarayana <strong>in</strong>dicat<strong>in</strong>g the attitude of the two scholars of thought towards<br />
each other. But the one given above is enough as it is so very typical.<br />
If one stops to consider the matter the position wears a strange appearance.<br />
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