Brahman, is something already accomplished (existent),--for it is
eternal,--and does not depend on human energy. The two enquiries differ
moreover in so far as the operation of their respective fundamental
texts is concerned. For the fundamental texts on which active religious
duty depends convey information to man in so far only as they enjoin on
him their own particular subjects (sacrifices, &c.); while the
fundamental texts about Brahman merely instruct man, without laying on
him the injunction of being instructed, instruction being their
immediate result. The case is analogous to that of the information
regarding objects of sense which ensues as soon as the objects are
approximated to the senses. It therefore is requisite that something
should be stated subsequent to which the enquiry into Brahman is
proposed.--Well, then, we maintain that the antecedent conditions are
the discrimination of what is eternal and what is non-eternal; the
renunciation of all desire to enjoy the fruit (of one's actions) both
here and hereafter; the acquirement of tranquillity, self-restraint, and
the other means[55], and the desire of final release. If these
conditions exist, a man may, either before entering on an enquiry into
active religious duty or after that, engage in the enquiry into Brahman
and come to know it; but not otherwise. The word 'then' therefore
intimates that the enquiry into Brahman is subsequent to the acquisition
of the above-mentioned (spiritual) means.

The word 'therefore' intimates a reason. Because the Veda, while
declaring that the fruit of the agnihotra and similar performances which
are means of happiness is non-eternal (as, for instance. Ch. Up. VIII,
1, 6, 'As here on earth whatever has been acquired by action perishes so
perishes in the next world whatever is acquired by acts of religious
duty'), teaches at the same time that the highest aim of man is realised
by the knowledge of Brahman (as, for instance, Taitt. Up. II, 1, 'He who