transmigratory existence--evils that spring from the view, due to
beginningless Nescience, that there is plurality of existence; and to
that end the sastra endeavours to establish the knowledge of the unity
of the Self. Now to this knowledge, the knowledge of works--which is
based on the assumption of plurality of existence--is not only useless
but even opposed. The consideration of the Udgitha and the like, which
is supplementary to works only, finds a place in the Vedanta-texts, only
because like them it is of the nature of knowledge; but it has no direct
connexion with the true topic of those texts. Hence some prerequisite
must be indicated which has reference to the principal topic of the
sastra.--Quite so; and this prerequisite is just the knowledge of works;
for scripture declares that final release results from knowledge with
works added. The Sutra-writer himself says further on 'And there is need
of all works, on account of the scriptural statement of sacrifices and
the like' (Ve. Su. III, 4, 26). And if the required works were not known,
one could not determine which works have to be combined with knowledge
and which not. Hence the knowledge of works is just the necessary
prerequisite.--Not so, we reply. That which puts an end to Nescience is
exclusively the knowledge of Brahman, which is pure intelligence and
antagonistic to all plurality. For final release consists just in the
cessation of Nescience; how then can works--to which there attach
endless differences connected with caste, asrama, object to be
accomplished, means and mode of accomplishment, &c.--ever supply a means
for the cessation of ignorance, which is essentially the cessation of
the view that difference exists? That works, the results of which are
transitory, are contrary to final release, and that such release can be
effected through knowledge only, scripture declares in many places;
compare all the passages quoted above (p. 7).

As to the assertion that knowledge requires sacrifices and other works,