तदिदमाह श्रुतिः-“ परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो र्निर्वेद- मायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थे स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रेियं भ्रह्मनिष्ठम् । तस्मै स विद्वानुपसन्नाय सम्यक् प्रशान्तचित्ताय शमान्विताय । येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्वतो ब्रह्मविद्याम् ।" इति । ब्राह्मणः वेदाभ्यासरतः । कर्मचितान् कर्मणा संपादितान् लोकान् आराध्यक्षयेिष्णुत्वेन क्षयस्वभावान् कर्ममीमांसया परीक्ष्य । अकृतः नित्यः
that words can denote even the objects that have been already in existence, the desire to know the Brahman springs up. Therefore, it is stated in the Sutra, " Then therefore the inquiry into the Brahman" (Br. S. 1-1-1) that after the inquiry of Karman, by the very same reason the inquiry into the Brahman is to be made.
Here is the scriptural statement thus-' Having examined the worlds obtained by works, let a Brahmana acquire distaste on ritualistic works, as the object which is not in the scope of being effected could not be gained by action; to know that object let him approach with sacred fuel in hand necessarily a preceptor, who is learned in the Vedas and has a steady footing in the Brahman. To him (i.e. to such a pupil) who with tranquil mind and restrained senses has thus approached, that wise person (the guru) should speak of the knowledge about the Brahman by which he (the pupil) can know the ever-existing and indestructible Purusa (person)' (Mund 1-2-12 & 13). Here the Brahmana is one, who is en- gaged in the study of the Vedas. The word Karmacitan means , gained through the works'. The word worlds (lokan) means to imply 'those worlds that are destructible by nature as the
