But there is equal authority against the view that Vidya is subordinate to Karma in the lives of other eminent men. — 438.

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SUTRA III. 4. 9.

तुल्यं तु दर्शनम्॥३.४.९॥

tulyaṃ tu darśanam ..3.4.9..

… Tulyam, the same, similar, equal. … Tu, but, or entirely. … Darshanam, the Shastric texts.

9. But there is equal authority against the view that Vidya is subordinate to Karma in the lives of other eminent men. — 438.

COMMENTARY

The word «Tu» is used in order to remove the idea that Vidya is subordinate to Karma. There is equal authority in the scriptures for the proposition that Vidya is not subordinate to Karma. Thus there are scriptural passages, such as «Knowing this the Rishis descended from Kavasha said: «For what purpose should we study the Vedas, for what purpose should we sacrifice?» Knowing this indeed the Ancient ones did not offer the Agnihotra», and «when Brahmanas know that Self and have risen above the desire for sons, wealth, and worlds, they wander about as mendicants». (Br. Up., III., 5).

Thus the sages called K6vasheyas did not care for Karmas, nor did Yajnavalkya, who abandoning all Karmas, went to the forest. Thus we find examples of eminent men devoted to Vidya, renouncing all ceremonial Karmas. Therefore, scriptural texts are not all one-sided in favour of Karmas, but there are texts to the contrary also. The examples of persons like Janaka and others show, that these men followed Karma, either for the sake of purifying their self or as an example to mankind, and that the social order may be preserved.

The author next answers the objection raised in the Sutra 4.

SUTRA III. 4. 10.

असार्वत्रिकी॥३.४.१०॥

asārvatrikī ..3.4.10..

… Asarvatriki, (the Vedic text) is not applicable to all (the Vidyas).

10. The scriptural declaration, Chhandogya Upanishad, I., 1. 8, is not of universal application, as supposed by the opponent. — 439.

COMMENTARY

The above texts of the Chhandogya Upanishad, (I, 1.8), is non-comprehensive. It does not refer to all knowledge, but to the Vidya connected with the subject-matter of the text. The subject-matter there is the Udgitha-vidya and the text says that if this Udgitha-vidya is recited by a person with knowledge, then it is more fruitful than if it was recited without such Vidya. Therefore, Vidya is not an auxiliary to work in every instance.

The author next answers the objection raised in III., 4. 5.

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