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91
An important social dimension comes into play here.
In opposition to the M墨m膩峁噑aka's exaltation of the
householder's life-stage as the foundation of the true
religious life, Samkara asserts, not only that samny膩sa is a
valid path, but that it is essential for the practice of the
discipline of knowledge which leads to mok峁�a. "All the
Upanisads," he says, "as well as the Epics, the Pur膩峁嘺s, and
the texts on Yoga, prescribe for the seeker of mok峁�a the
renunciation of all works as an accessory to knowledge.
Renunciation is necessary because, as we have seen, the path
of knowledge requires a quiet life in which thought is
directed in ways that are contrary to the common-sense
construction of reality, and also "because mok峁�a, its goal,
"is the state of dwelling in the actionless nature of the
inner Self."lll Sankara continues:
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##
"110
It is not possible for one desiring to go to the eastern
ocean to be on the same road as one intending to go to
the western ocean, because it is in the opposite
direction. . This [discipline of knowledge] is
contradicted by being conjoined with action, like going
to the western ocean. Well-informed persons hold the
difference [between knowledge and action] to be like
that between a mountain and a mustard seed.
112 His conclusion is: "Therefore, the discipline of knowledge
is to be undertaken only through the renunciation of all
action. "113
艢amkara also mentions a more legalistic reason for
limiting the discipline of knowledge to the samny膩sins,
namely that only they can avoid the sin of omitting the
performance of prescribed rituals: