33. And on account of co-operativeness.
These works are to be performed also on account of their being co- operative towards knowledge in so far, namely, as they give rise to the desire of knowledge; and their thus being enjoined for a double purpose does not imply contradiction any more than the double injunctions of the Agnihotra, which one text connects with the life of the sacrificer and another text with his desire to reach the heavenly world.—Nor does this imply a difference of works—this the next Sûtra declares.
34. In any case they are the same, on account of twofold inferential signs.
There is no radical difference of works; but in any case, i.e. whether they be viewed as duties incumbent on the âsrama or as auxiliary to knowledge, sacrifices and other works are one and the same. For Scripture, in enjoining them in both these aspects, makes use of the same terms, so that we recognise the same acts, and there is no means of proof to establish difference of works.
35. And Scripture also declares (knowledge) not to be overpowered.
Texts such as 'By works of sacred duty he drives away evil' declare that sacrifices and similar works have the effect of knowledge 'not being overpowered,' i.e. of the origination of knowledge not being obstructed by evil works. Sacrifices and similar works being performed day after day have the effect of purifying the mind, and owing to this, knowledge arises in the mind with ever increasing brightness. This proves that the works are the same in either case.—Here terminates the adhikarana of 'the being enjoined' (of sacrifices, and so on).
36. Also in the case of those outside, as this is seen.
It has been declared that the members of the four âsramas have a claim to the knowledge of Brahman, and that the duties connected with each âsrarna promote knowledge. A doubt now arises whether those men also who, on account of poverty and so on, stand outside the âsramas are qualified for the knowledge of Brahman, or rtot.—They are not, the Pûrvapakshin holds, since such knowledge is to be attained in a way dependent on the special duties of each âsrama; while those who do not belong to an âsrama are not concerned with âsrama duties.—This view the Sûtra rejects. Those also who do not stand within any âsrama are qualified for knowledge, 'because that is seen,' i.e. because the texts declare that men such as Raikva, Bhîshma, Samvarta and others who did not belong to âsrama were well grounded in the knowledge of Brahman. It can by no means be maintained that it is âsrama duties only that promote knowledge; for the text 'by gifts, by penance, by fasting, and so on' (Bri. Up. IV, 4, 22) distinctly declares that charity also and other practices, which are not confined to the âsramas, are helpful towards knowledge. In the same way as in the case of those bound to chastity—who, as the texts show, may possess the knowledge of Brahman—knowledge is promoted by practices other than the Agnihotra and the like, so—it is concluded—in the case of those also who do not belong to any abrama knowledge may be promoted by certain practices not exclusively connected with any âsrama, such as prayer, fasting, charity, propitiation of the divinity, and so on.
37. Smriti also states this.
Smriti also declares that men not belonging to an âsrama grow in knowledge through prayer and the like. 'Through prayer also a Brâhmana may become perfect. May he perform other works or not, one who befriends all creatures is called a Brâhmana' (Manu Smri. II, 17).