Here, ends the Third Pada of the Third Adhyaya.

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iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu tṛtīyādhyāyasya tṛtīyaḥ pādaḥ samāptaḥ

Here, ends the Third Pada of the Third Adhyaya.

***

॥तृतीयोऽध्यायः॥

THIRD ADHYAYA

.. tṛtīyo’dhyāyaḥ ..

॥चतुर्थः पादः॥

Fourth Pada

.. caturthaḥ pādaḥ ..

Adhikarana I— Vidya not only causes release,

but gives all other objects of desire also to the worshipper

In the temple of faith, carpeted with good conduct and good thoughts, adorned with the throne of knowledge, produced by Vairagya, surrounded by the rampart of religion, behold there shines this Divine Goddess called Vidya. the best beloved of Vishnu and the giver of all desires.

In the previous Pada, Vidya and her concomitants appertaining to Brahman and denoted by the words like meditation and worship, have been described. In the present chapter it will be shown, that Vidya is independent of Karmau; and that the latter is subordinate to her, and that the followers of Vidya are of three kinds and so on. According to the difference of determination (Kratu), the seekers of Vidya are of three sorts. The first kind is called Sanishtha, namely, those who discharge with faith, the duties of their stage of life (Ashrama) and class (Varna), with the desire of seeing the varieties of different worlds (such as those belonging to Indra and other higher Devas). The second class is called Parinishthitas. They also perform, with equal devotion and faith, the duties of their Varna and Ashrama; not with the object of going to the different worlds in order to see the wonderful working of the Lord therein, but merely for the sake of the society in winch they live, and to uphold its traditions, and to maintain its continuity. Both these classes of devotees belong to the order of householders. The third class are called Nirapekshas or Sannyasis. Their minds have been purified by truth, austerity, prayers, etc., performed in their past life; and hence in the present life, they do not belong to any order (Ashrama). Such are’ those who are totally indifferent to worldly life. Thus devotees of Vidya are classified into these three divisions.

The author first establishes the independence of Vidya from Karman or formal religion.

Vishaya: We find in the Upanishads texts like the following:

The knower of Atman crosses over all griefs. (Chh. Up., VII., 1. 3).

The knower of Brahman obtains the highest. (Taitt. Up, II., 1.1).

So also in the Katha Upanishad, II., 16:

Knowing this Akshara verily one obtains whatever he desires.

Doubt: here arises the doubt: Is Vidya the cause of release alone? Or of heavenly worlds also?

Purvapaksha: The wise, free from all desires, do not wish for heaven worlds, and consequently Vidya is the cause of release alone.

Siddhanta: In the next Sutra it will be shown that through Vidya one can set Svarga also, if he so desires.

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