dharmaṃ jaiminiḥ ata eva ..3.2.41.. 


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dharmaṃ jaiminiḥ ata eva ..3.2.41..

SUTRA III. 2. 41.

 

धर्मं जैमिनिः अत एव३.२.४१

dharmaṃ jaiminiḥ ata eva ..3.2.41..

 

.. Dharmam, Dharma, the performance of the duty (as the reward-giver) … Jaiminih, Jaimini (holds), … Ataheva, from Him only.

 

41. According to Jaimini, Dharma (which directly gives the rewards of actions), arises from Him (the Lord). — 360.

 

COMMENTARY

 

Jaimini holds that Dharma alone comes from Him, the Supreme Lord, and not the fruit. The very Karma (which directly gives the fruit) comes from the Lord. For says a Shruti (Kaus. Up., III., 8.):

He makes him do good works whom He wishes to take to higher worlds.

According to Jaimini, it is not necessary to hold that the fruit of work is directly given by the Lord. For Karma alone has the power of producing such fruit, by the rule of agreement and difference. Where there is good Karma, there is good fruit. Where there is not good Karma, there is no such fruit. It is, therefore, useless to suppose that the Lord awards fruit. The activity of the Lord ceases by producing the proper Karma.

But, says an objector, Karmas are transitory, they are not capable of producing an effect at a distance of time. Nor is it possible that something existent should come out of a non-entity.

To this we reply: It is not so. For though a Karma ceases to exist as soon as done, it leaves behind a force called Apurva. The Karma ceases to exist only after producing this Apurva. This Apurva gives the reward to the doer of an act even after a lapse of time, the fruit being appropriate to the Karma. This is the opinion of Jaimini.

The author gives his own opinion in the next Sutra.

SUTRA III. 2. 42.

 

पूर्वं तु बादरायणो हेतुव्यपदेशात्३.२.४२

pūrvaṃ tu bādarāyaṇo hetuvyapadeśāt ..3.2.42..

 

Purvam, what is aforesaid, i.e., the Lord is the bestower of rewards. .. Tu, but … Badarayanah, Badrayana (holds), … Hetu, of the cause. … Vyapadeat on account of designation.

 



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