वेदान्तसारः/तृतीयाध्यायः/चतुर्थःपादः
तृतीयाध्याये चतुर्थः पादः ॥
पुरुषार्थाधिकरणम् १
पुरुषार्थोऽतः शब्दादिति बादरायणः ॥ १ ॥
विद्यातः पुरुषार्थ इतेि भगवान् वादरायणे मेने । "ब्रह्मविदाप्नोति परम्" "यो वेद् नेिहेितं गुहायां परमे व्योमन् | सोऽश्नुतें सर्वान् कामान् सह । ब्रह्मणा" इत्यादिशब्दात् ।
ADHYAAYA III, PAADA IV
PURUSHAARTHADHIKARANA 1
1. Purusharthotah Sabdaaditi Badaraayanah
The cardina] benefit of life starts from thence, on account of the scriptural text: thus Baadaraayana opined. The illustrious Badaraayana thinks that the cardinal benefit of life results from knowledge. The scriptural authorities are these: 'The knower of the Brahman reaches the Highest' (Tait. 1-2.1). 'He, who knows Him set down in the secret abode, enjoys in the highest heaven, all desires as well as the Brahman' (Tait. 1-2-1).
43शेषत्वात्पुरूषार्धवादो थथान्येष्विति जैभिनिः ॥ २ ॥
"तत्त्वमसि" इत्यादिसामानाधिकरण्येन कर्मसु कर्तुरेव ब्रह्मत्वावगमात् तद्वेदनस्य तत्संस्कारतया कर्मशेषत्वात् द्रव्यादिष्विव फलश्रुति- रर्थवाद इति 1जैमिनिराचार्यों मन्यते ।
आचारदर्शनात्॥ ३ ॥
अश्वपतिः केकयी ब्रह्मविदाह "यक्ष्यमाणो ह वै भगवन्तोऽहम्" इतेि । एवमादौ ब्रह्मविदः कर्मप्रधानाचारदर्शनात् विद्या कर्माङ्गम् ।
2. Sesatvaat purusaarthavaado yathaanyesviti Jaiminih
On account of its being subordinate, the statement of the benefit in its case is only Arthavaada as in other cases; so Jaimini thinks.
In the text, 'That thou art' (Chand. VI-8-7) the agent of the action is apprehended to be Brahman, on account of the grammatical equation (Saamaanaadhikarnya). The knowledge on him is subservient to the works performed, so far as it produces certain consecration in the agent. The texts, that mention the fruits of the knowledge are only Arthavaadaas (exaggeration) as in the case of the sacrificial things, etc.
3. Aacaaradarsanaat
On account of such Aacaara (practice) being seen. Asvapati Kekaya, tbe knower of the Brahman, said, 'Verily, 0 illustrious ones, I am about to perform a sacrifice' (Chand. V-11-5). Hence it is seen in this and other scriptural texts that the conduct of those, who know the Brahman, is
1 इति जौमिनिराचार्यो मभ्यते omitted A 1. M 2. Pr.
तच्छ्रुतेः ॥ ४ ॥
"यदेव विद्यया करोति" इति श्रुत्यैव विद्यायाः कर्मसु विनियोगात् विद्या कर्माङ्गम्1 । यत्करोति तद्विद्ययेति हि श्रुतिः । यद्विद्यया साधनभूतया कर्म करोति तत्कर्म वीर्यवत्तरमिति वा ।
समन्वारम्भणात् ॥ ५ ॥
"तं विद्याकर्मणी संमन्वारभेते" इति विद्याकर्मणोरेकस्मिन् पुरुषे साहित्यदर्शनाञ्च विद्या कर्माङ्गम् ।
guided by the performance of works. Hence knowledge is an auxiliary part of works.
4. Tacchruteh
It is so, on account of that being stated in the scri ptures, The knowledge is an auxiliary part of the works as it has to be utilised for the performance of works. This is stated in the text 'whatever one does, with knowledge' (Chand. 1.1.10). The meaning of this text is this--Whatever one does, he does with knowledge. Or it means-That work, which one does with knowledge, is more powerful.
5. Samanvaarambhanaat
On account of taking hold together. The knowledge is an auxiliary part of works; because both are seen to go together in one person, as stated in the text, 'Then both knowledge and work take hold of him' (Brh. VI.4.4).
1 विद्या कर्माङ्गम् omitted. A 1. Pr.तद्वतो विधानात् ॥ ६ ॥
"आचार्यकुलाद्वेदमधीत्य + अभिसमावृत्य कुटुम्बे" इत्यादावर्थ- ज्ञानपर्यन्ताध्ययनतः कर्मवेिधानाञ्च । अध्ययनं ह्यर्थज्ञानपर्यन्तम् ।
नियमाञ्च ॥
"कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः इत्यात्मविदो जीवनस्य कर्मसु विनियोगाच्च !
अधिकोपदेशात्तु बादरायणस्यैवं तद्दर्शनात् ॥ ८ ॥
6. Tadvato vidhaanaat
On account of injunctions for him who has it. 'He, having learnt the Veda from the house of teachers and having come back, must set up himself in the family life' (Chand. VIII.15.1). Here the injunction is that the works must be performed by him who has learnt the Vedas together with meaning. The Study of the Vedas naturally includes the knowledge of their meaning also.
7. Niyamaacca
And on account of a definite rule. The life of the self, who knows the Self, has to be spent in doing the works. The relevant text is this: 'Verily doing works here, let a man desire to live a hundred years' (Isa 11).
8. Adhikopadesaattu Baadaraayanasyaivam taddarsanaat
But, on the ground of the teaching about the Highest One, Baadaraayana stands firm in his view; because this is seen in the scriptures.
1 च omttted in A 1, M 1,. Pr. 2इत्यादावात्मवेिदः M 3न विद्यां कर्माङ्गम् । अपितु विद्यातः पूरुषार्थे इत्येवमेव भगवतो बादरायणस्य मतम्; कर्तुः प्रत्यगात्मनोऽर्थान्तरभूतस्यैव वेद्यतयोपदेशात् ] 1तत्कथम् ? "बहु स्यां प्रजायेयेति" " सं कारणं करणाधिपाधिपः" इत्यादिवाक्येषु वेद्यस्याधिक्यदर्शनात् |
तुल्यं तु दर्शनम् ॥ ९ ॥
विद्यायाः प्राधान्येऽपि तुल्यमाचारदर्शनम् । "ऋषयः कावषेयाः केिमर्था वयमध्येष्यामहे" इत्यादौ ब्रह्मविदां कर्मत्यागो हि2 दृश्यते । अनुष्ठानं तु फलाभिसंधिरहितस्य विद्याङ्गत्वेन । त्यागस्तु फलाभिसंधियुक्तस्येतेि न विरोधः ।
The view of Baadaraayanaa, is this-Knowledge is not an auxiliary part of works, 'But the cardinal benefit of life is the result produced by knowledge'. Because the teaching is that the knowledge of One, who is other than the individual self, is to be obtained. How could this be? Because in the following scriptural text, the Highest One is mentioned to be known-'May I become many' (Chand. VI-2-3.). 'He is the cause, He is the Lord of the lords of the senses (i. e., the individual selves), (Sve. I. 19).
9. Tulyam tu darsanam
But the declarations are of equal wight. The practice is of equal wight even regarding the importance of knowledge. Even those, who knew the Brahman, are known to have abandoned all works. The relevant text is this-'The sages, who are the descendants of Kavasasaid, 'For what purpose should we study the Veda? But
1 कथम् M 2.
2हि omitied M 3.असार्वत्रिकी ॥ १०
"यदेव वेिद्यया करोति" इति न सार्वत्रेिकीं वेिद्योच्यते, "यदेव वेिद्यया" इति प्रसिद्धवन्निर्देशात् । प्रसिद्धिश्चोद्गीथविश्चायाः । "यदेव विद्यया करोति तदेव र्वीर्यवत्तरं भवतेि इतेि प्रकृतोद्गीथविद्यायुक्तस्य कर्मणो हि वीर्यवत्तरत्वसाधनभावो वेिधीयते ।
विभागः शतवत् ॥ ११ ॥
"तं विद्याकर्मणी समन्वारभेते" इति वेिद्याकर्मणोर्भिन्नफलत्वेन
the works, that are performed without any special desire, stand in a subordinate relation to the knowledge. The works that are attached with certain special desires, have to be abandoned. Hence no contradiction arises.
10. Asaarvatriki
It does not comprehend all knowledge.
'Whatever he does with knowledge' (Chand. 1-1.10). This does not comprehend all knowledge. The knowledge mentioned in the above scriptural text, stands for the wellknown knowledge, on the Udgitha. 'Whatever he does with knowledge that is more powerful' (Chand. 1-1-10). Here the injunction is that the work done with knowledge of the Udgitha becomes more powerful.
11. Vibhaagah satavat
There is distribution, as in the case of the hundred. 'Then both knowledge and work take hold of him' (Brh .
IV.4.2). The knowledge and work have different results andस्वस्मै फलायान्वेतीति विभागः । यथा क्षेत्ररत्नविक्रयेिणं 1शतद्वयमित्यत्र क्षेत्रार्थे शतं, रत्नायै शतमिति
अध्ययनमात्रवतः ॥ १२ ॥
"वेदमधीत्य" इत्यध्ययनमात्रदवतः कर्मविधानात् न विद्या कर्माङ्गम् । अध्ययनविधिर्ह्यक्षरराशिग्रहणमात्रे पर्यवस्यतीत्युक्तम् । अर्थावबोधपर्यन्तत्वे- ऽप्यर्थज्ञानादर्थान्तरभूता 'विद्यात्, उपासीत' इति विहिता विद्या प्रत्ययावृत्तिरूपा ।
the distribution is that each of them yields its own result. For example consider the following: When a man is said to have received two hundred coins for selling a field and a gem, it is naturally understood that he received one hundred for the field and one hundred for the gem.
12. Adhyayanamaatravatah
Of him, who has made merely the verbal study of the Veda.
The injunction is that works have to be performed by those, who had studied the Vedas. Therefore the knowledge is not an integral part of works. It is already stated that the study of the Veda means injunction on them to refer to the mere textual recitation. Or granting that the study of the Vedas includes knowing the meaning also, the knowledge, that is different from knowing the meaning of the Vedas, is stated to be one of the meditations to be repeated again and agaIn.
1 शतद्वयमन्वेतीत्यत्र Pr.नाविशेषात् ॥ १३ ॥
"कुर्वन्नेवेह कर्मणि" इत्यत्र स्वतन्त्रे कर्मणि विद्वदायुषो विनियोगा इति विशेषहेत्वभावात् "ईशा वास्यमिदं सर्वम्" इति प्रकरणाच्च विद्याङ्गभूतमेव तत्कर्मेति ज्ञायते । अतीं न विद्या कर्माङ्गम् |
स्तुतयेऽनुमतिर्वा ॥ १४ ॥
विद्यास्तुतये कर्मानुमतिर्वा । विद्याभाहात्म्यात् सर्वदा कर्म कुर्वन्नपि तैर्न लिप्यत इति हि विद्या स्तुता स्यात् । "न कर्म लिप्यते नरे " इति च वाक्यशेषः।
13. Naavisesaat
Not so, on acconnt of non-specification. The text, 'Necessarily doing works here' (Isa. 2) does not mean that the wise should devote whole of his life in doing independent works not being in the subordinate relation with the knowledge, because there are no specific reasons to hold that view. The context, 'All this is pervaded by the Lord' (Isa. 1) also proves this. Therefore the works are known to form an integral part of knowledge. Hence knowledge is not an integral part of works.
14. Stutayenumatirvaa
Or the permissiIon is for the purpose of glorification of knowledge.
Or the permission is granted for the performance of works, in order to glorify the knowledge. Indeed the knowledge is glorified by saying that the wise, even by doing works, is not stained, because, the knowledge has such a power,कामकारेण चैके ॥ १९ ॥
"किं प्रजया करिष्यामः" ईत्यादिना कामकरेण गार्हस्थ्यत्यागमधीयत एके । अतश्च विद्यैव प्रधानभूता ।
उपमर्दं च । १६ ॥
विद्यया सर्वकर्मोपमर्दे1 चाधीयत एके2 "क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे" इत्यादिना |
ऊर्ध्वरेतःसु च शब्दे हि ॥ १७ ॥
The concluding portion of the hymn says accordingly: 'The work does not adhere on the wise'. (Isa. 2)
15. Kaamakaarena caike
. Some also state that the works are to be given up intentionally.
'What shall we do with the offspring?' (Brh. IV-4-22). Here some state that the life of a householder is to be renounced intentionally. Hence the knowledge alone is the chief.
16. Upamardam ca
The destruction of works through knowledge is also stated.
There are the scriptural texts to show that all works are destroyed through knowledge. 'All his works vanish, when the Highest is beheld' (Mund. 11-2-8).
17. Urdhvaretassu ca Sabde hi.
And in them, who live in perpetual celibacy, for in scripture this is declared.
1 मर्दनं A 1. 2 एके omitted M 1, 2. Pr.ऊर्ध्वरेत स्वाश्रमेषु च1 विद्यादर्शनात् तेषु चाग्निहोत्राद्यभावान्न विद्या कर्माङ्गम् । ते चाश्रमाः सन्त्येव । 'त्रयो धर्मस्कन्धाः' इति हि वैदिके शब्दे दृश्यते ।
परामर्शं जैमिनिरचोदनाच्चापवदति हि ॥
"त्रयो धर्मस्कन्धाः" इत्यत्र2 चोदना भावादुपासनस्तुत्यर्थमनुवादमेव जैमिनिर्मेने । "वीरहा वा एष देवानां योऽग्निमुद्वासयते इत्यपवदति चाश्रमान्तरम् ।
It is seen that those, who live a life of perpetual celibacy, possess knowledge, even in that particular stage of life. They do not perform Agnihotra etc. in that stage. Therefore knowledge cannot be an integral part of works. This stage of life is mentioned in the text, 'The three branches of Dharma (i.e., the three states of life, namely, the life of the Brahmacaarin the marrid life and the life in the forest)' (Chand. II-23-1 ).
'18. Paramars'am jaiminiracodanllcczzpavadati hi
A subsequent reference only, Jaimini holds them to be; on account of absence of injunction; for scripture forbids that.
Consider the text: 'The three branches of Dharma (Chand. II-23-1). Here Jaimini thinks that this is only a subsequent reference (Anuvada) and that it is intended to glorify the meditation; because there is no injunction in the text. Moreover, the life other than that of householder has
1च omitted Pr.
2इत्यादौ M 3.अनुष्ठेयं बादरायणः साम्यश्रुतेः ॥ १९ ॥
गृहस्थाश्रमवदाश्रमान्तरमप्यनुष्ठेयमितेि 1भगवद्बादरायणमतम्, "त्रयो धर्मस्कन्धाः” इति सर्वाश्रमसाम्यश्रुतेः |
विधिर्वा धारणवत् ॥ २० ॥
"उपरि हि देवेभ्यो धारयति" इत्यप्राप्तत्वेन यथा वैिधिः, तद्वत् ।
been forbidden in the text, 'Now he, who gives up the fire is the slayer of the hero of the gods' (Tait. Sam. I-5-2).
19. AnushTheyam Baadaraayanah saamyasruteh
It is to be accomplished, Baadaraana holds, on account of the scriptural statement in par.
Baadaraana holds that the other stages of life also should be accomplished in the same way as the life of house- holder; because the scriptural text, 'The three branches of Dharma' (Chand. II-23-1) points out that the three stages of life are in par with each other.
20. Vidhirvaa dhaaranavat
Or it is an injunction, as in the case of 'carrying'.
'For, above he carries it for the gods'. This text should
be interpreted as an injunction. So also is the case with
the text under reference.
स्तुतिमात्राधिकरण्म् २
स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात् ॥ २१ ॥
उद्वीथादेिषु रसतमत्वादिदृष्टिविधिर्न संभवति; "इयमेव जुहूः स्वर्गो लोक आहवनीयः" इतिवत् कर्माङ्गभूतोद्गीथाद्युपादाय तस्य रसतमत्ववचनं- तत्स्तुतिमात्रमिति चेत्,नैतत् । जुह्वादेिवेिधिवदुद्गीथादिविधेरत्रासंनिधानात् । रसतमत्वादेश्चाप्राप्तत्वाद्रसतमत्वादिदृष्ट्रिविधेिरेव ।
भावशब्दाच्च २२
STUTIMAATRAADHIKARANA 2
21. Stutimaatramupaadaanaaditi cennaapurvatvaat
If it be paid that they are mere glorification, on account of their reference; not so, on account of the newness.
The text, that mentions the meditation on the Udgitha, as the best of the essences, cannot mean an injunction. This is similar to the text, 'The ladle (JuhU) is the earth, the Ahavaniya is the heavenly world'. Udgitha has been men- tioned as a constituent element of works. Then to state that as the best of essences is mere glorification on the Udgitha and is not an injunction, as in the case of the text, 'The ladle, etc.' It is not so, because there is no injunction of the Udgitha in the context as in the case of the ladle. Hence the meditation as the best of essences is to be taken as an injunction as it is not established by any other proof.
22.Baavasabdaacca
"उद्गीथमुपासीत" इतेि वेिधिप्रत्ययाच्च |
पारिप्लवाधिकरणम् ३
पारिप्लवार्था इति चेन्न विशेषितत्वात् ॥ २३ ॥
वेदान्तेषु तत्तद्विद्यारम्भेऽधीताः"प्रतर्दनो ह वै" इत्याद्याख्यायेिकाः 1पारिप्लवार्थाः, "आख्यानानि शंसन्ति" इति तत्र विनियोगादिति चेत्, न । तत्रैव "मनुर्वैवस्वतः" इत्याद्याख्यानानां विशेषितत्वात् तेषामेव तत्र वेिनेियोगः ।
तथा चैकवाक्योपबन्धात् ॥ २४ ॥
The text, 'Meditate on the Udgitha' (Chand. I-I-I) has the grammatical suffix indicating the injunction.
PAARIPLAVADHIKARANA 3
23. Paariplavaarthaa iti cenna visesitatvaat
Should it be said that they are for the purpose of Paaariplava (the narration of the stories); not so, since some are specified.
We study in the texts of Vedaanta in the beginning of the Vidyaas certain stories such as that of Pratardana, son of Divodaasa. (Kaus. III-I). These stories are connected with Paaariplava (the narration of the stories) ; because it is stated therein thus: 'They tell the stories'. It is not so. Certain stories such as ' King Manu, son of Vivasan ' are specified for the purpose. Therefore they only have to be applied for that purpose.
24.Tathaa caikavaakyopabandhaat
And this is so, because they constitute as one sentence.
विद्याविधिनैकवाक्यत्वाच्च "सोऽरोदीत्" इत्यादिवत् वेिद्यास्तुत्यर्था एताः ।
अग्नीन्धनाधिकरणम् ४
अत एव चाग्निन्धनाद्यनपेक्षा ॥ २५ ॥
ऊर्ध्वरेतसाम् "एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति" इत्यादेिश्रुतेरेव तेषां विद्यावत्त्वात् 1तेष्वाधानाद्यनपेक्षा विद्या ।
सर्वापेक्षाधिकरणम् ५
सर्वापेक्षा च यज्ञादिश्रुतेरश्ववत् ॥ २६ ॥
These passages narrating the stories constitute one sentence with the injunction. Therefore these are intended to glorify the knowledge, as in the case of the text, ' He cried' (Tait. Sam, 1-5-1.)
AGNINDHANAADHIKARANA 4
25. Ata eva caagnindhanadyanapeksha
For this very reason, there is no need of the lighting of the fire etc. Those, who live in perpetual celibacy, possess knowledge. This is stated in the text, 'Those, who want to reach this world, become Samnyaasins ' (Br. IV.4.22). Hence knowledge does not require the works Adhaana etc.
SARVAAPEKSHAADHIKARANA 5
26. Sarvaapekshaa ca yajnaadisruterasvavat
And there is need of all works, on account of the scriptural statement of sacrifices etc. as in the cse of the horse.
1तेष्वैव A 1.कर्मवत्सु गृहृस्थेष्वग्निहोत्रादिसर्वकर्मापेक्षा वेिद्या, "ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसानाशकेन" इत्यादिश्रुतेः । यथा चाश्वो गमनसाधनभूतोऽपि स्वपरिकरबन्धापेक्षो गमने, तथा । अर्ध्वरेत: सु च स्वाश्रमकर्मापेक्षा ।
शमदमाद्यधिकरणम् ६
शभदमाद्युपेतः स्यात्तथापि तु तद्विधेस्तदङ्गतया तेषामप्यवश्यानुष्ठेयत्वात् ॥ २७ ॥
गृहस्थो वेिहितकर्मव्यापृतोऽपि "शान्तो दान्तः' इत्यादिना
The house-holders have to perform the works. In their case the knowledge presupposes the performance of all the works, such as Agnihotra. This is stated in the text-' The Braahmana seek to know Him by sacrifices, by gifts, by penance etc.' (Br . IV.4.22). The horse, which is a means of locomotion for men, requires saddle etc. So also is with their case. Those, who lead a permanently celebate life, bave to perform the works, that his state of life requires him to do.
S'AMADAMADYADHIKARANA 6
27. Samadamaadyupetah syaat tathaapi tu tadvidhestadangatayaa
tesaamapyavasyaanustheyatvaat
However one must be possessed of calmness, control of the senses, etc.; since these are enjoined as auxiliaries to that, and they must necessarily be accomplished. An house.holder must perform the works, that he has to do according to the injunctions. At the same time he must be
calm and must keep the senses under control as enjoined inशमदमादिविधेस्तद्युक्तः स्यात् । विद्यानिष्पत्तये शमदमादीनामवश्यानुष्ठेयत्वात्; शान्त्युपरतिप्रभृतिभिर्विना 1वेिद्यानिष्पत्त्यनुपपत्तेः ।
सर्वान्नानुमत्यधिकरणम् ७
सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात् ॥ २८ ॥
प्राणवेिद्यानेिष्ठस्य "न ह वा एवंवेिदि किंचनानत्रं भवति" इति सर्थान्नानुमतेिर्न सर्वदा ; अपितु प्राणात्ययापत्तावेव । अतिशयितशक्तेर्ब्रह्मविदोऽप्युच्छिष्टभक्षणादिः प्राणात्ययापत्तावेवेति दर्शनात् ।
अबाधाञ्च ॥ २९ ॥
the scriptural text 'Becoming calm, subdued' (Br. IV-4-23). In order to acquire the knowledge, one must necessari1y possess the calmness etc. because it is not possible to acquire knowledge without the help of these qualities.
SARVAANNAANUMATYADHIKARANA 7
28. Sarvaannaanumitisca praanaatyaye taddarsanaat
The permission to take all kinds of food, is only in the case of danger to life; on account of this being seen.
Referring to the meditator on Praana (i.e., the vital wind) the scriptural text says ' Verily in the case of him who knows thus, there is nothing that is not eatable' (Chand.V-2-1). This does not mean that he may take all foods at all times. But it is only when there is danger to life, because we see that even the knowers of Brahman, who possessed extraordinary powers, ate the impure food, when there was danger to life.
29. Abaadhaacca
And on account of this not being sublated.
आहाशुद्धौ सत्त्वशुद्धिः" इत्याहारशुद्धिवेिधेरबाधाच्च प्राणसंशय एव ।
अयि स्मर्यते ॥ ३० ॥
“प्राणसंशयमापन्नो योऽन्नमत्ति यतस्ततः" इत्यादेिना स्मर्यते च प्राणसंशय एवेति ।
शब्दश्चातोऽकामकारे ॥ ३१ ॥
"तस्माद्ब्राह्मणः सुरां न पेिबेत्" इतेि कामकारनेिवृत्तिशब्दश्चात एव ; यतः प्राणसंशय एव सर्वान्नानुमतिः ।
There is injunction as regards the taking of pure food. In the text 'If the food is pure, the mind becomes pure' (Chand. VII-26-2). This injunction cannot be sublated. Therefore food of any kind can be taken only when there is danger to life.
30. Api smaryate
This is said in Smrtis also.
That any kind of food can be taken only when there is danger to life has been established in the Smrti text 'He, who is in danger of life, eats any food that he gets'.
31. Sabdascaatokaamakaare
Therefore there are scriptural statements preventing a person from doing things as he likes. The text, 'Therefore the Braahmana should not drink Sura (i.e., intoxicating drink)' (Kath. Sam.) prevents a person from doing things as he likes. Therefore all kinds of food
may be taken, only when there is danger to life.विहितत्वाधिक्ररणम् ८
विहितत्वाच्चाश्रमकर्मापि ॥ ३२ ॥
यज्ञादिकर्म "यावज्जीवमग्निहोत्रम्" इत्यादिना विहितस्वात् विद्यारहितकेवलाश्रमिणामप्यनुष्ठेयम् ।
सहकारित्वेन च ॥ ३३ ॥
"तमेतं वेदानुवचनेन" इत्यादिश्रुतेर्विद्याङ्गतया विधेर्विद्यासहकारित्वेन विदुषा चानुष्ठेयम् ।
सर्वथापि त एवोभयलिङ्गात् ॥ ३४ ॥
VIHITATVAADHIKARANA 8
32. Vihitatvaaccaasramakarmaapi
The works are also attached to various Asramaas on account of these being enjoined. The works, such as sacrifices, etc. have to be performed by those, who had entered the stages of life (i.e., Asramas), though they do not engage themselves in the meditation. The text is this: ' Agnihotra has to be performed all through the life · (Apa. Sr.III-24-8).
33. Sahakaaritvena ca
And also on account of their being helpful in acquiring knowledge. The works form an integral part of knowledge. This is stated in the text, 'Braahmanas desire to know Him by the recitation of Vedas' (Br. IV-4-22). The works are helpful in getting knowledge. Therefore the wise also should perform the works.
34. Sarvathaapi ta evobhayalingaat
उभयत्र विनियोगेऽपि यज्ञादयस्त एव, उभंयत्र प्रत्यभिज्ञानाख्याल्लिङ्गात् कर्मस्वरूपैक्येऽपि विनियोगपृथक्त्वेन न विरोधः ।
अनभिभवं च दर्शयति ॥ ३५ ॥
"धर्मेण पापमपनुदतेि " इतेि वेिद्योत्पत्तिप्रतिबन्धकपापर्निवर्तनेन विद्याया अनभिभवं कर्मानुष्ठानकार्ये च दर्शयति ।
विधुराधिकरणम् ९
अन्तरा चापि तु तद्दृष्टेः ॥ ३६ ॥
The works sacrifices, etc. are the same even though they are viewed either as duties or auxiliaries to knowledge because they are recognized to be the same in both the cases. These works are the same in their essential nature. Yet they are performed with different views. Hence no contradiction arises.
35. Anabhibhavam ca darsayati
And scriptures declare knowledge not be overpowered by works.
All evil works, that stand in the way of the rise of know- ledge, are removed. This is stated in the text, 'By works of sacred duty, he drives away evil deeds' (Tait. II-50). Thus the text shows that the works have to be performed so that the knowledge is not over-powered, by evil deeds.
VIDHURAADHIKARANA 9
36. Antaraa caapi tu taddrste
आश्रमानन्तरा वर्तमानो विधुरादिरनाश्रमी !| तस्यापि विद्याधि- कारोऽस्ति, रैकादिष्वनाश्रमिषु ब्रह्मविद्याधिकारदर्शनात् ।
अपि स्मर्यते ॥ ३७ ॥
अनाश्रमिणोऽपि जपादेिना विद्यानुग्रः स्मर्यते "जप्येनापि च संसेिध्येत्" इतेि ॥
विशेषानुग्रहश्च ॥ ३८ ॥
आश्रमानियतधर्मविशेषैर्बिद्यानुग्रहश्च श्रूयते | "तपसा ब्रह्मचर्येण श्रद्धया विद्यया चात्मानम्"? इत्यादेिना ।
Those, who are connected wilh the Asramas, such as the
widowers, are without Asrama life. They also are qualified
to do the meditation. Because Raikva and others, who do
not follow any stage of Asrama life, were seen to have been
qualified for the meditation upon the Brahman.
37. Api smaryate
This is said in the Smrtis also.v The Smrti text, ' through the silent recitation also a man becomes successful' (Manu. II-87) proves that the know}edge of the Brahman could be had through the silent recitation etc. by one who is not within the Asrama life.
38. Vissesaanugrahasca
And the knowledge is benefited through some special works. The text, 'By penance, abstinence, faith, and knowledge, one has to seek the Self'(Pra. I-10) proves that the knowledge is acquired through some special works not exclusively
connected with the Asramas alone.
अतस्त्वितरज्ज्यायो लिङ्गाञ्च ॥ ३९ ॥
अनाश्रमित्वादाश्रमित्वं ज्यायः, धर्मभूयस्त्वात् "अनाश्रमी न तिष्ठेत्तु1 " इति स्मृतेश्च ।
तद्भूताधिकरणम् १०
तद्भूतस्य तु नातद्भावो जैमिनेरपि नियमात्तद्रूपाभावेभ्यः ॥ ४० ॥
नैष्ठिकादिनिष्ठस्य2 प्रच्युत्य3 स्थितिर्न संभवत्येव, नियमात् 4‘तद्रू-
39. Atastvitarajjyaayo lingaacca
But better than this is the other (i.e., the Asrama life); on account of an inferential reason also.
The life of an Asramin is better than that of him, who is not so; because the Asramin has been assigned more duties. The Smrti text says, ' A twice-born should not remain without the Asrama life even for a minute.'
TADBHUTAADHIKARANA 10
40. TadbhUtasyatu naatadbhaavo jaiminerapi
niyamat tadrupaabhaavebhyah
But of him, who has become that (Naisthika etc.) there is no becoming not that, according to Jaimini also; on account of the scripture restraining from the absence of the forms of that. Those, who have entered once the life of Naisthika, etc., must not live without that life; because as a rule
1तिष्ठेत A 1.
2नैयमिकादिभूतस्य M 1.
3प्रच्युतस्य M 1.
4तद्रूपाभावेभ्यः A 1.
पनिवृत्तिभ्यः । यथा नियच्छन्ति हि "अत्यन्तमात्मानमाचार्यकुलेऽवसादयन्" इति "अरण्यमियात्ततो न पुनरेयत्" इति "संन्यस्याग्निं"1 न पुनरावर्तयेत् इति च । अतस्तेषां2 प्रच्युत्य स्थित्यभावाद्विधानधिकारः । जैमिनेरप्येवम्3 ।
न चाधिकारिकमपि पतनानुमानात्तदयोगात् ॥ ४१ ॥
"अवकीर्णिपशुश्च तद्वत्" इत्यधिकारलक्षणोक्तं प्रायश्चित्तमपि तस्य न संभवति, तस्य प्रायश्चित्तानधिकारस्मृतेस्तदसंभवात् । “आरू-
men are prohibited from discontinuing the special duties of those Asramas after they have once entered on the condition of Naisthika, etc. The relevant scriptural texts are- ' Completely surrendering himself to the service in the house of the teacher' (Chaand. 2-23-1). 'He is to go to forest, and should not return from thence'. 'Having renounced the fire he should not return '. Hence the persons, who have lapsed from those conditions are not qualified for the knowledge. This is the opinion of Jaimini also.
41. Na caadhikaarikamapi patananumaanaat tadayogaat
Nor the expiatory ceremonies described in the chapter treating of qualifications; that being impossible on account of the Smrtis referrin to the apostasy. The expiatory ceremonies, which are described in the chapter treating of qualifications are not applicable in the case of him, who is apostate by transgressing the rules of the Naisthika etc. The relevant text is this-'Like that, the sacrifice with Avakirnipasu (donkey) should be performed
1अग्नीम् M 2
2प्रच्युतिभावात् M 3
3जैमिनिरप्येवम् M 3ढो नैष्ठेिकं धर्मम्" इत्यारभ्य "प्रायश्चित्तं न पश्यामेि" इत्यादिस्मृतेः ।
उपपूर्वमपीत्येके भावमशनवत्तदुक्तम् ॥ ४२ ॥
उपपातकत्वात् 1प्रायश्चित्तस्य भावमेके मध्वशननिषेधतत्प्रायश्चित्तवदिति मन्यन्ते । तदुक्तम् --2"उत्तरेषां चैतदविरोधि" इति ।
बहेिस्तूभयथापि स्मृतेराचाराच्च ॥ ४३ ॥
in the ordinary fire' (Mi. Su VI-8-22). There are Smrti texts to show that they are not entitled to perform the expiatory ceremonies. The texts are-- 'If one having once entered the duties of a Naisthika, lapses from them, etc, I do not see any expiatory ceremony for him' (Agni. Pur. 165-23).
42. Upapurvamapityeke bhaavamasanavat taduktam
A minor offence: thus some think; and the existence of expiatory ceremonies, as in the case of eating. This has been explained.
Some think that there are expiatory ceremonies for them; as the offences are minor. This is similar to the case of performing expiatory ceremonies when forbidden food, such as honey etc. is consumed by them. Hence it has been stated thus-'This should be applied in the case of the others also in so far as not opposed to their Asramas (Gau. Dh. 1-3-4).
43. BahistUbhayathaapi smrteraacaaraacca
But in either case, such men stand outside, on account of the Smrti text and custom.
1प्रायश्चित्तमेके 1 2, Pr
2इतरेषां M 2उपपातकत्वेऽप्यन्यथापि कर्माधिकारबहिष्कृता एते ; तथा स्मृतेः “प्रायश्चित्तं न पश्यामि येन,शुध्येत्स आत्महा" इति ! शिष्टबहिष्काराञ्च।
स्वाम्यधेिकरणम् ११
स्वामिनः फलश्रुतेरित्यात्रेयः ॥ ४४ ॥
उद्गीथाद्युपासनं यजमानेनानुष्ठेयम् ; तस्यैव क्रतुर्वीर्यवत्तरत्वादिफलश्रुतेरित्यात्रेयः ।
आर्त्विवज्यमित्यौडुलोभिस्तस्मै हि परिक्रीयते ॥ ४५ ॥
They are excluded from performing religious works, even when these offences are considered minor or otherwise. The Smrti text in support of this view is this: ' I do not see the expiatory ceremonies, by which the killers of the self can purify themselves' (Agn. Pur. 165-23). The good men reject them from their society.
SVAMYADHIKARANA 11
44. Svaaminah phalasruterityaatreyah
Atreya thinks that the master of the sacrifice must do the meditations; because the fruits derived therefrom go to him. The master of the sacrifice must do the meditations on the Udgitha, etc.; because he gets the fruits viz more power of the sacrifices. Thus Atreya thinks.
45. Artvijyamityoudulomistasmai hi parikriyate
They are the Rtvik's (i.e., the priests) for the works. Thus Audulomi thinks: since for that purpose
they have been engaged,कर्मस्यरूपवत् तदङ्गाश्रयमप्यार्त्विज्यम् । साङ्गफलसाधनकर्मानुष्ठानाय हि ऋत्विक् परिक्रीयते ।
सहकार्यन्तरवेिध्यधिकरणम् १२
सहकार्यन्तरविधिः पक्षेण तृतीयंतद्वतोविध्यादेिवत्॥४६॥
"तस्माद् ब्राह्मणः पाण्डित्यं निर्विद्य" इत्यारभ्य "अथ मुनिः" इत्यत्र 1विद्यावतो यज्ञादिवत् बाल्यपाण्डित्ययोस्तृतीयं सहकार्यन्तरं मौनं विधीयते, पक्षेण प्रकृष्टमननशीले मुनिशब्दप्रयोगात् । वेिद्याभ्यासरूपं मननमिदमप्राप्तमेव ।
The works related to the main as well as those that are related to the integral parts, must be performed by the priest i.e., Rtvik. Indeed the priest is engaged to perform the works till they yield their results.
SAHAKAARAYANTARAVIDHYADHIKARANA 12
46.Sahakaarayantaravidhih pakshena trtiyam tadvato vidhyaadivat
There is injunction of the third auxiliary means for him who possesses that, as in the case of injunctions of other objects; the term, Muni is alternatively used to donote the sound meditator. 'Therefore let the Brahmana, after obtaining the learning. wish to stand in a child-like state and after obtaining the child-like state and learning, he must be a Muni.' (Brh. III-5.l). Here the text enjoins the Muni-hood as the third auxiliary the other two being the child-hood and learning. This injunction
1विद्यावतः omitted A 1कृत्स्नभावातु गृहिणोपसंहारः ॥ ४७॥
कृत्स्नेष्वाश्रमिषु विद्यासद्भावात् 1छान्दोग्ये " अभिसमावृत्य कुटुम्बे " इत्यारभ्य "स खल्वेवं वर्तयन्यावदायुषम्" इति गृहिणोपसंहारः सर्वेषां प्रदर्शनार्थः । तुशब्दो गृहिण एवेति शङ्काव्यावृत्त्यर्थः ।
मौनवदितरेषामप्युपदेशात् ॥ ४८ ॥
is like that of sacrifice etc. The word, Muni is used to denote him who meditates exclusively and persistently upon the Brahman. This kind of meditation which is in the form of the repeated practice of the intuition is not something previousely established.
47. Krtsnabhaavaattu grhinopasamhaarah
But on account of the existence of knowledge in all; the scriptural texts wind up with the house- holder. , The knowledge belongs to the members of all the Asramas. But the following text winds up with the duties of the house-holder-'He, living in this way, throughout his life.' (Chand. VIII-15-1). This must be taken as an illustration. Here the word, 'but' is used to refute the notion that this applies to the house-holder only.
48. Maunavaditaresaamapypadesaat
On account of the others also being taught, in the same way as the condition of Muni.
1संभवात् M 3" अध मुनेिः" इत्यत्रापि "अथ मिक्षाचर्ये चरति " इतेि पारिव्राज्येनोपसंहारः प्रदर्शनार्थः, मौनभिक्षाचर्यवदेितराश्रमधर्माणां यज्ञादी॒नामप्युपदेशात् |
अनाविष्क्राराधिकरणम् १३
अनाविष्कुर्वन्नन्वयात् ॥ ४९ ॥
"पाण्डित्यम् निर्वेिद्य बाल्येन तिष्ठासेत्" इति बाल्यमित्यविशेषेण1श्रुतावपि, बालकर्म स्वमाहात्म्यानाविष्काररूपं विद्यान्वययोग्यतया विधीयते ।
'Then Muni', 'He lives the life of ascetics' (Br. III-5-1).
Here the text closes with the life of ascetics as an illustration; because there is the teaching of the sacrifices, etc. that have to be performed in other Asramas, as in the case of the Mauna and asceticism.
ANAVISKAARAADHIKARANA 13
49. Anaaviskurvaannanvayaat
Not manifesting his nature; on account of the propriety.
'After obtaining the learning, let him wish to stand by a child-like state' (Brh.III-5-1). The clause,'child-like' state though means in general the action of a child, it should be taken to mean, the injunction that he should remain, without manifesting his greatness, because this meaning only is suitable for the context of the meditation.
ऐहेिकाधिकरणम् १४
ऐहिकमप्रस्तुतप्रतिबन्धे तद्दर्शनात् ॥ ५० ॥
अभ्युदयफलमुपासनं स्वसाधनभूतपुण्यकर्मानन्तरमुत्पद्यत इति नायं नियमः । प्रबलकर्मान्तरप्रतिबन्धाभावे तदनन्तरम् । प्रतिबन्धे तु तस्मिन् समाप्ते; "तदेव वीर्यवत्तरम्" इति 1प्रतिबन्धाभावफलदर्शात् ।
मुक्तिफलाधिकरण्म् १५
एवं मुक्तिफलानियमस्तदवस्थावधृतेस्तदवस्थावधृतेः ॥ ५१ ॥
AIHIKAADHIKARANA 14
50. Aihikamaprastutapratibandhe taddarsanaat
What belongs to this world, there being no obstruction at hand, as this is seen in the scriptures.
There is no rule that meditations, that grant worldly pleasures, take place immediately after the performance of meritorious deeds, that are capable of yielding those results. They take place immediately, provided there are no powerful works that stand in the way. But when there is obstruction. they take place after the disappearance of such obstruction. This is stated in the scriptural text-'That only becomes more powerful' (Chdnd. 1-1-10).
MUKTIPHALADHIKARANA 15
51. Evam muktiphalaaniyamastadavasthaavadhrtes-
tadavasthaavadhrteh
In the same way there is no rule with regard to
एर्वं मुक्तिफलोपासनस्यापेि प्रतिबन्धभावाभावयोरित्यनियमः, प्रतिबंन्धाभाव एवेति फलोदयवस्थावधृते:1
इति श्रीभगवद्रामानुजविरचिते वेदान्तसारे तृतीयस्याध्यायस्य चतुर्त पादः
समाप्तश्चाध्यायः
what has the final Release for its result; that condition
being ascertained, that condition being ascertained.
Likewise there is no definite rule regarding the medita- tions, that result in Mukti. This means that those meditations take place depending upon the existence of obstruction or the absence of the same. It is determined that the fruits are obtained, only when there is no obstruction.
THUS ENDS THE 4TH PADA OF THE 3RD ADHYAAYA.
1द्विरुक्तिरध्यायपरिसमाप्तिद्योतनाय Added A 1
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