satisfaction of mind which springs from circumstances opposite to those just mentioned; the contrary is 'absence of exultation.' Overgreat satisfaction also stands in the way (of meditation). The scriptural passage for this is 'Calm, subdued,' &c. (Bri. Up. IV, 4, 23).--What the Vâkyakâra means to say is therefore that knowledge is realised only through the performance of the duly prescribed works, on the part of a person fulfilling all the enumerated conditions. Analogously another scriptural passage says 'He who knows both knowledge and non-knowledge together, overcoming death by non-knowledge reaches the Immortal through knowledge' (Îs. Up. II). Here the term 'non-knowledge' denotes the works enjoined on the different castes and âsramas; and the meaning of the text is that, having discarded by such works death, i.e. the previous works antagonistic to the origination of knowledge, a man reaches the Immortal, i.e. Brahman, through knowledge. The non-knowledge of which this passage speaks as being the means of overcoming death can only mean that which is other than knowledge, viz. prescribed works. The word has the same sense in the following passage: 'Firm in traditional knowledge he offered many sacrifices, leaning on the knowledge of Brahman, so as to pass beyond death by non-knowledge' (Vi. Pu. VI, 6, 12).--Antagonistic to knowledge (as said above) are all good and evil actions, and hence--as equally giving rise to an undesirable result--they may both be designated as evil. They stand in the way of the origination of knowledge in so far as they strengthen the elements of passion and darkness which are antagonistic to the element of goodness which is the cause of the rise of knowledge. That evil works stand in the way of such origination, the following scriptural text declares: 'He makes him whom he wishes to lead down from these worlds do an evil deed' (Ka. Up. III, 8). That passion and darkness veil the knowledge of truth while goodness on the other hand gives rise to it, the Divine one has declared himself, in the passage 'From goodness springs knowledge' (Bha. Gî. XIV, 17). Hence, in order that knowledge may arise, evil works have to be got rid of, and this is effected by the performance of acts of religious duty not aiming at some immediate result (such as the heavenly world and the like); according to the text 'by works of religious duty he discards all evil.' Knowledge which is the means of reaching Brahman, thus requires the works prescribed for the different âsramas; and hence the systematic enquiry into works (i. e. the Pûrva Mîmâmsâ)--from which we ascertain the nature of the works required and also the transitoriness and limitation of the fruits of mere works--forms a necessary antecedent to the systematic enquiry into Brahman. Moreover the discrimination of permanent and non-permanent things, &c. (i.e. the tetrad of 'means' mentioned above, p. 11) cannot be accomplished without the study of the Mîmâmsâ; for unless we