again depends on the performance of religious acts. The enquiry into Brahman, on the other hand, has for its fruit eternal bliss, and does not depend on the performance of any acts. Acts of religious duty do not yet exist at the time when they are enquired into, but are something to be accomplished (in the future); for they depend on the activity of man. In the Brahma-mima/m/sa, on the other hand, the object of enquiry, i.e. 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 knows Brahman attains the highest'); therefore the enquiry into Brahman is to be undertaken subsequently to the acquirement of the mentioned means.