For men fully acquainted with the object of the Veda have made the following declaration, ’The purpose of the Veda is seen to be the injunction of actions’ (Bhashya on Jaimini Sutra I, 1, 1); ’Injunction means passages impelling to action’ (Bh. on Jaim.  Su.  I, 1, 2); ’Of this (viz. active religious duty) the knowledge comes from injunction’ (part of Jaim.  Su.  I, 1, 5); ’The (words) denoting those (things) are to be connected with (the injunctive verb of the vidhi-passage) whose purport is action’ (Jaim.  Su.  I, 1, 25); ’As action is the purport of the Veda, whatever does not refer to action is purportless’ (Jaim.  Su.  I, 2, 1).  Therefore the Veda has a purport in so far only as it rouses the activity of man with regard to some actions and restrains it with regard to others; other passages (i.e. all those passages which are not directly injunctive) have a purport only in so far as they supplement injunctions and prohibitions.  Hence the Vedanta-texts also as likewise belonging to the Veda can have a meaning in the same way only.  And if their aim is injunction, then just as the agnihotra-oblation and other rites are enjoined as means for him who is desirous of the heavenly world, so the knowledge of Brahman is enjoined as a means for him who is desirous of immortality.—­But—­somebody might object—­it has been declared that there is a difference in the character of the objects enquired into, the object of enquiry in the karma-ka/nd/a (that part of the Veda which treats of active religious duty) being something to be accomplished, viz. duty, while here the object is the already existent absolutely accomplished Brahman.  From this it follows that the fruit of the knowledge of Brahman must be of a different nature from the fruit of the knowledge of duty which depends on the performance of actions[70].—­We reply that it must not be such because the Vedanta-texts give information about Brahman only in so far as it is connected with injunctions of actions.  We meet with injunctions of the following kind, ‘Verily the Self is to be seen’ (B/ri/.  Up.  II, 4, 5); ’The Self which is free from sin that it is which we must search out, that it is which we must try to understand’ (Ch.  Up.  VIII, 7, 1); ’Let a man worship him as Self’ (B/ri/.  Up.  I, 4, 7); ’Let a man worship the Self only as his true state’ (B/ri/.  Up.  I, 4, 15); ’He who knows Brahman becomes Brahman’ (Mu.  Up.  III, 2, 9).  These injunctions rouse in us the desire to know what that Brahman is.  It, therefore, is the task of the Vedanta-texts to set forth Brahman’s nature, and they perform that task by teaching us that Brahman is eternal, all-knowing, absolutely self-sufficient, ever pure, intelligent and free, pure knowledge, absolute bliss.  From the devout meditation on this Brahman there results as its fruit, final release, which, although not to be discerned in the ordinary way, is discerned by means of the sastra.  If, on the other hand, the Vedanta-texts were considered to have no