Madhvaon Brahma Sūtra 3.4.9

For whether Rajasuya and other sacrifices are per- formed or not, their knowledge (perception of Brahman) is but the same (is always'equal). “ This truth is understood by all the sages in virtue of their direct perception of Brahman, that it is the invariable rule that release is ob- tained by no other means ; yet there is peculiarity arising from action in the fruit of knowledge. Some think that svarga and other places are obtained only by means of Karma (works, not by any other means; while Gaimini and other (sages) say that a greater eflicacy is secured in the fruits of Karma by means of knowledge; and some others think that only the unseen fruits (Adrishta) result from knowledge, but not the seen (Drishta). But all these sages are only the disciples of Yyasa and the opinion of each is of course the opinion of Vyasa and it is true (as far as it goes). Just as the sky, boundless as it is, is still spoken pf with truth as the sky of the measure of the extended arms, of the measure of a cubit, and so on; so also the opinions of other sages are true in themselves as parts of the vast judgment of Vyasa, and differ (with reference to the individuals entitled to adopt various courses and attain to results of various degrees. But the great sage, the glorious Vyasa Himself, the light of whose wisdom is like the boundless sky all-pervading, who is none other 'than the perfect Lord, finds that every other opinion held by the sages to be His own, and states (affirms) that by knowledge only everything is obtained, while by works the fruit of knowledge becomes enhanced, which is the final conclusion of all enquiry into the means of the ends sought by men (souls) (Bhavishyat Parvan). In the Brahma Tarka the following is said, “ Even in the case of the gods who are endowed with wisdom, there is enhance- ment of the fruit of knowledge by virtue of works per- formed ; but whether they are or are not performed, there is no difference (caused) in the light of wisdom (they have attained).” It may be supposed that all beings are desirous of attaining to the great ends of life and all are possessed of the same eligibility for acquiring wisdom. To refute such a view the Sutrakara says :