puruṣārtho’taḥ śabdāditi bādarāyaṇaḥ ..3.4.1..

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SUTRA III. 4. 1.

पुरुषार्थोऽतः शब्दादिति बादरायणः॥३.४.१॥

puruṣārtho’taḥ śabdāditi bādarāyaṇaḥ ..3.4.1..

… Purusha-arthah, the object of man’s attainment, a man’s benefit, i.e., knowledge of God. .. Atah, from this, from this Vidya. .. Shabdat, because the Scriptures state so. .. Iti, so. Badarayanah, Badarayana holds.

1. Badarayana holds the view that from this Vidya, a man obtains all the objects of his desire, because there are words to that effect in the Scriptures. — 430.

COMMENTARY

All the objects of man’s desire, namely, Dharma (religious merit), Artha (worldly prosperity), Kama (enjoyment), Moksha (release), are obtained from this Vidya» alone. This is the view of Badarayana. Why? Shabdat. Because of the word. Because of the texts like those quoted above, which how that through Vidya (‘Yo yad ichchhati tasya tat’) whatever one desires that he gets. The Lord Hari, being pleased with the devotion (Vidya) of His Bhaktas, gives even his ownself to his devotees. Like Kardama or others, though having desire for other fruits, the Lord gives them that fruit, on account of Vidya alone, which serves the same purpose as if it was a formal religious Karma.

Here Jaimini comes forward with his following objections.

Adhikarana II — The Purvapaksha raised by Jaimini

SUTRA III. 4. 2.

शेषत्वात्पुरुषार्थवादो यथाऽन्येष्विति जैमिनिः॥३.४.२॥

śeṣatvātpuruṣārthavādo yathā’nyeṣviti jaiminiḥ ..3.4.2..

.. Sheshatvat, because of the remaining of the Karma, i.e., the performance of the duties. Purusha, about a man, … Arthavadah, an arthavada. .. Yatha, as. .. Anyeshu, in the case of others, … Iti, so. … Jaiminih, Jaimini holds.

2. On account of Vulva standing in the supplementary relation to Karma, the statements as to the fruits of Vidya, are glorificatory only, regarding the person performing Karma. They are like other gloriticatory passages. This is the opinion of Jaimini. — 431.

COMMENTARY

The Jiva himself outers on the performance of Kaunas in the shape of worshipping the Lord, as taught by the Lord, after he has understood the essential nature of Vishnu, the object of worship; and of. His individual self, the worshipper. Through these works he becomes purified of all sins, and obtains the fruits in the shape of Svarga or Moksha, the enjoyment of heavenly pleasures or the attainment of release, through the unseen principle called Adrishta. Vidya being, therefore, subordinate to Karma, standing to it in the relation of a complement, the fruits mentioned regarding the results of Vidya in the Scriptures are to be considered as mere descriptive passages, glorifying Karma and showing its relation to Purusha. Such texts, therefore, winch teach special results of Vidya, are mere Arthavadas, like other Arthavadas relating to the substance (Dravya), or to the purification of the substance (Samskara) or to subordinate acts themselves (Karma). These Arthavadas or glorificatory passages are not to be taken in their literal sense. Jaimini in his Sutras thus propounds this doctrine:

«Dravya-samskara-karmashu pararthatvat phalashrutir arthavadah syat». IV., 3. 1.

Because materials, the operations performed upon them, and subordinate acts subserve other acts, the description of a fruit in connection with any of them is a mere Arthavada or glorification.

Note: In performing a sacrifice materials are used, their purpose being described. The sacrificial materials are operated upon, and the purpose or the fruit of this is described. Subordinate acts are performed in the course of a sacrifice — a main act; and their fruit is also described. The descriptions of such fruits are mere re-statements; because the materials, the way in which they are operated upon, and subordinate acts subserve the main act.

Thus, the following are Arthavadas relating to sacrificial materials. ‘He whose sacrificial ladle is made of the wood of Acacia catechu takes for his offerings the juice of metres. His offerings are juicy. He, whose sacrificial ladle (Juhu) is made of the wood of Butea Frondosa, never hears bad tidings. He, whose sacrificial ladle (Upabhrit) is made of the wood of Ficus Religiosa, secures fruit by means of knowledge. Ho, whose sacrificial vessel for clarified butter is made of the wood of Vaikankata — his offerings are stable then he obtains children. These are the forms of a sacrificial ladle (Srucha). He, who has a ladle of this form, obtains cattle of this kind, and his children are not born ugly. — Taittiriya Samhita, III, 5. 6. 7. 3.

The following extracts show the glorifications of Samskara.

«He covers the eye of his enemies by means of that collyrium which he puts in his eyes» (Ibid., VI., 1. 1. 5). «He cleans his teeth. He gets his «beard and head shared. He gets his nails pared. The hair on the head «and the beard, being dead skin, are unfit for sacrifice. Then removing «this dead skin unfit for sacrifice and being qualified to perform it, he «begins it. He bathes» (Ibid., VI., 1, 1. 2). The following extract shows glorification of Karma: — «When he makes the offerings called Prayaja and Anuyaja, he makes a coat of mail for sacrifice. He makes this coat for the sacrificer to overcome his enemies». — (Ibid., II., 6. 1. 5.)

Thus a person performing throughout his whole life the duties of a householder, such as sacrifices and the rest, and who is endowed with the moral virtues of the control of conduct or thought, etc., is mentioned in the scriptures as attaining Brahman, in the texts like the following:

One should learn the Veda in the family of his teachers and making presents to his Guru, according to law, and doing his works fully, one should return home and enter into household life. In a sacred spot he should recite the holy scriptures, and perform good deeds concentrating all his senses on the Supreme Self, he should not injure any living creature except in sacrifices. Tie verily thus passing his life attains on death the world of Brahman and never returns therefrom, never returns therefrom — (Chhand. Up., VIII., 15. 1).

So also in the Vishnu Purana, III, 8. 9.), we find: (See III, 4. 35. below):

Vishnu, (he highest Person, should be worshipped by a man who is devoted to the duties of his castes and stage of life. There is no other way which can cause his satisfaction.

These passages show that Karma or Puja of the Lord is a lifelong duty, and should never be renounced. Karma being thus the main duty of humanity, all passages describing the fruits of Vidya» must be understood as glorificatory only in the souse that Vidya only tits a man to perform these works better and hence it is subordinate to Karma. There are other passages like those quoted above showing the pre-eminence of Karma. No doubt, there are texts teaching the renunciation of Karma, but they must be explained as applying to the blind and the cripple and such like persons, who are not entitled by law to perform Pujas and sacrifices. For such persons renunciation is the best means of reaching heaven.

The next Sutra gives another reason for holding that the knowledge of the Self is a subordinate member of Karma or Puja.

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