fire, on the other hand, which refers to the well-known (real) fire, is
neither dependent on Vedic statements nor on man, but only on a real
thing which is an object of perception; it is therefore knowledge and
not an action. The same remark applies to all things which are the
objects of the different means of right knowledge. This being thus that
knowledge also which has the existent Brahman for its object is not
dependent on Vedic injunction. Hence, although imperative and similar
forms referring to the knowledge of Brahman are found in the Vedic
texts, yet they are ineffective because they refer to something which
cannot be enjoined, just as the edge of a razor becomes blunt when it is
applied to a stone. For they have for their object something which can
neither be endeavoured after nor avoided.--But what then, it will be
asked, is the purport of those sentences which, at any rate, have the
appearance of injunctions; such as, 'The Self is to be seen, to be heard
about?'--They have the purport, we reply, of diverting (men) from the
objects of natural activity. For when a man acts intent on external
things, and only anxious to attain the objects of his desire and to
eschew the objects of his aversion, and does not thereby reach the
highest aim of man although desirous of attaining it; such texts as the
one quoted divert him from the objects of natural activity and turn the
stream of his thoughts on the inward (the highest) Self. That for him
who is engaged in the enquiry into the Self, the true nature of the Self
is nothing either to be endeavoured after or to be avoided, we learn
from texts such as the following: 'This everything, all is that Self'
(B/ri/, Up. II, 4, 6); 'But when the Self only is all this, how should
he see another, how should he know another, how should he know the
knower?' (B/ri/. Up. IV, 5, 15); 'This Self is Brahman' (B/ri/. Up. II,
5, 19). That the knowledge of Brahman refers to something which is not a
thing to be done, and therefore is not concerned either with the pursuit
or the avoidance of any object, is the very thing we admit; for just