And this Mukti takes place by seeing the Lord. — 410.

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SUTRA III. 3. 49.

दर्शनाच्च॥३.३.४९॥

darśanācca ..3.3.49..

Darshanat, it being seen in the Scriptures. .. Cha, and.

49. And this Mukti takes place by seeing the Lord. — 410.

COMMENTARY

In the Mundaka Upanishad II., 2. 8, we read as follows:

The fetters of the Jiva are cut asunder, the ties of Lingadeha and Prakriti are removed, (the effects of all) his works perish, when He is seen who is Supremely High; (or when the supremely High looks at the Jiva).

This clearly shows that Mukti is the result of the direct vision of the Lord. The word «seeing» is not used here in a figurative sense, but means seeing the Lord like any other object of perception.

If this be so, then it contradicts those Scriptural teachings which declare that release is from Karma; or those teachings which assert that Mukti is obtained from the conjunction of knowledge and action, Jnana and Karma. This objection is answered in the next Sutra.

SUTRA III. 3. 50.

श्रुत्यादिबलीयस्त्वाच्च न बाधः॥३.३.५०॥

śrutyādibalīyastvācca na bādhaḥ ..3.3.50..

… Shruti-adi, of the Vedas and others. .. Baliyastvat, on account of the stronger force, … Cha, and. … Na, there is no. .. Badhah, refutation.

50. The texts quoted by the Purvapakshin are not competent to set aside the texts which declare that Mukti is by Vidya alone, because the direct texts of the Shruti together with those passages which are indicatory or which give some reason, are more powerful than the texts of the Purvapakshin. — 411.

COMMENTARY

By the two texts quoted by the Purvapakshin, it is not possible to set aside the operation of the texts which declare that it is by Vidya alone that Mukti is obtained. (The two texts of the Purvapakshin are given in Sutra III., 3. 48). Why do we say so? Because the texts of the Vedas are stronger in force than the Smriti texts quoted by the Purvapakshin. Such weaker text cannot set aside the stronger texts of the Smriti. The Shruti uses the exclusive particle Eva, (Tam ova viditva’) to indicate that it is by Viditva or Vidya alone that Mukti is obtained. This strong text of the Shruti overpowers the weaker texts. This text is the strongest by reason of the word ‘Eva’ in it. The word ‘Adi’ in the Sutra indicates that reason and characteristic marks are also in favour of Vidya being the cause of Mukti. The Scriptures give characteristic marks or suggestions indicating that Vidya alone is efficacious. Thus the following text:

The king Indra though He had offered one hundred Ashvamedha sacrifices, yet he was not satisfied with himself and approaching the adorable Brahma, said to Him: ‘Neither by sacrificial works nor by riches, nor by any other means like these can one see the highest joy, therefore, tell Thou unto me the great truth’.

(This shows by suggestion that Vidya alone is efficacious and not Karma). Another text says, ‘Nasty akritah kritena’, the eternal is never to be obtained by the transient means. This gives the reason why Vidya alone is efficacious. Mukti is an Akritah or non-manufactured or eternal thing. And, therefore, Karmas which are Kritas or products cannot give Mukti.

As regards the six Sutras III., 4. 2-7, quoted by the Purvapakshin, they do not represent the view of Badarayana but of Jaimini; and the Sutrakara himself refutes the opinion of Jamini in his subsequent Sutras beginning with III., 4. 8-14.

The word ‘Cha’ iti the Sutra indicates that all those passages which express that Vidya destroys all Karmas must also be included here. The text quoted by the Purvapakshin, namely, ‘Tarn vidyakarmani’ ‘by Vidya and Karma conjointly Mukti is obtained’ is explained by the Sutrakara in III., 4. 11.

Therefore, it is proved that Vidya alone is the cause of Mukti.

Adhikarana XXIV — The worship

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