rdhvaretassu ca śabde hi ..3.4.17..

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SUTRA III. 4. 17.

ऊर्ध्वरेतस्सु च शब्दे हि॥३.४.१७॥

ūrdhvaretassu ca śabde hi ..3.4.17..

.. Urddhva-retahsu, of those who observe perpetual celibacy. .. Cha, and. … Shabde, in the Upanishad text, … Hi, because.

17. In the case of the celibates, the scripture itself describes their freedom from all Karmas, when they get Vidya. Therefore, Vidya is superior to Karma. — 446.

COMMENTARY

In the case of those particular kind of Parinishthita devotees, who observe the vow of perpetual celibacy, and who are possessed of mighty Vidya, the scriptures mention that they are above the bondage of Karma, and may perform actions or renounce them at their will. That also shows that we must admit that Vidya is independent of Karma. The scriptural text referred to in this Sutra is the Brihadaranyaka Upanishad, III, 5. 1.

Then Kahola Kaushitakeya said, «Yajnavalkya», tell me the Brahman which is visible, yet invisible, the Self (Atman) who is within all».

Yajnavalkya replied: «This, thy Self who is within all». «Which Self, O Yajnavalkya, is within all?»

Yajnavalkya replied, «He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Brahmanas know that Self, and have risen above the desire for sons, wealth, and (new) worlds, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires.

«Let a Brahmana renounce learning, and become as a child, and after renouncing learning and a childlike mind, let him become a quietist; and when he has made an end of quietism and non-quietism, he shall become a Brahmana, a Brahmana indeed.

«By whatever means he has become a Brahmana he is such indeed. Everything else is of evil». After that Kahola Kaushitakeya held his peace.

This shows that crossing the stage of learning and childlike simplicity, a knower of Brahman goes above all Karmas, and remains, as he likes. Similarly, in the Gita, III., 25:

As the ignorant act from attachment to section, O Bharata, so should the wise act without attachment, desiring the welfare of the world.

This Gita text applies to the householder who occupies a position of authority and responsibility in his community, and to whom men look forward as their ideal. Such a Parinishthita devotee, even after acquiring Vidya, ought not to renounce Karma, for his example would mislead society. It is only Yatis, or Urddhvaretas, or the perpetual celibates, who on getting Vidya may safely renounce all Karmas; for they, not being in the society, their example is not likely to mislead the ignorant members of the society. Thus such is the glory of Vidya that even when one acts as he likes, no sin touches him. The author next shows a different explanation of the above text, given by Jaimini.

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