Or the permission to do work throughout one’s life, is for the sake of glorifying Vidya. — 443.

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COMMENTARY

The force of «Va» is to denote exclusion, namely, it means «only». The permission given by Ishavasya to perform Karmas throughout one’s life has the object of glorifying Vidya. The context of the Upanishad shows this. Vidya has such a great power, that if a man were to perform Karmas always throughout his life, he would not be tainted by them, because his Vidya counteracts the evil effects of Karma. Thus instead of enjoining Karma throughout one’s life, it merely praises Vidya. Even the second line of that verse also shows the same. It says «thus working, Karma will not bind»; which shows that Karma always has a binding effect But Vidya nullifies that effect. Thus it follows that the theory of Jaimini that Vidya is subordinate to Karma, has no legs to stand upon, and has been refuted.

Adhikarana IV.

Having established in the previous aphorisms the independence of Vidya from Karma, the author now describes further the supreme greatness of Vidya itself. In the Vajasaneyaka Shruti it is thus declared (Brih. Up., IV., 4. 23):

This has been told by a verse (Rik), «This eternal greatness of the illumined devotee of Brahman does not grow larger by work, nor does it grow smaller. Let a man try to find (know) its trace, for having found (known) it he is not sullied by any evil deed».

Doubt: Such being the glory of Vidya that one having it neither grows great by the performance of Karmas, nor is lessened by its nonperformance, there arises the doubt, must such a person act as he likes, or must he conform still to the conventionalities of ordinary life?

Purvapaksha: If he acts as he likes, and abandons the performance of the duties enjoined on all men, it is possible that there may be some sin arising from such abandonment; and so it is not desirable that a Brahmavit should be a Yatheshtacharin, or one acting as he likes.

Siddhanta: The next Sutra refutes this view, and shows that a Brahmavit may become a Yatheshtacharin, for he has risen above all social and religious bondage.

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