sarvānnānumatiśca prāṇātyaye taddarśanāt ..3.4.28..

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27. But the control of thought and of conduct and the vest must he acquired (though Vidya may originate by sacrifice, etc., also), because there are express injunctions for these, stating that they are auxiliaries of Vidya, and must on that account necessarily be accomplished. — 456.

COMMENTARY

The two «Tu’s» mean «verily» and «but», respectively; and are employed to remove the doubt above raised. Though it is true that sacrifice, gift, penance, and fasting purify the heart of man, and fit him to acquire Vidya, still the seeker of Vidya must acquire also the moral qualifications of Sama (the control of thought), Dama (the control of conduct), etc. Why? Because these also are enjoined as auxiliaries of Vidya. The above text of the Brihadaranyaka Upanishad expressly enjoins the acquirement of these moral qualifications also. And since they are so enjoined, they must necessarily be accomplished. The result is that both sets of qualifications, the physical, like the sacrifice, gift, penance and fasting, and moral, like the Santa (the control of thought), Dama (the control of conduct), etc., must be acquired and performed. The first set is Bahiranga or external, the second set is Antaranga or internal, qualification. The word Adi (and the rest) mentioned in the Sutra indicates that qualifications like those of truthfulness, silent repetition of the Mantras, etc., mentioned in the Jijnasa Adhikarana (I., 1. 1) as quoted from Mundaka Upanishad and Manu Smriti at page 7, must also be included among the necessary qualifications. Thus the aspirant after the Brahma-vidya, must possess all these qualifications of truthfulness, generosity, asceticism, celibacy, indifference to worldly objects, fasting, control of thought, control of conduct, tolerance, endurance, faith, equilibrium, compassion, etc.

Adhikarana VI — A knower of Brahman

may eat all kinds of food, in cases of distress

The author now teaches that though an illumined sage has full liberty of action, yet he must not commit sins or do prohibited acts. Thus there is a following Shruti:

If a knower of Brahman eats any food cooked by anybody he remains as pure as he was before, his lustre is not diminished.

Note: In the Chhandogya Upanishad, V., 2. 1, it is also said: «To him who knows this, there is nothing which is not food»; and in the Brihadaranyaka Upanishad, IV., 1, 14, it is said: «By him nothing is eaten that is not food, nothing is received that is not food».

Doubt: Here arises the doubt: Are these texts an injunction, ordering the illumined sago to eat all food, or are they merely permissive; allowing him to eat such food, if he likes?

Purvapaksha: This is an original statement regarding the eating of all kinds of food, a statement not to be inferred by any other proof; hence it is an injunction, ordering the sage to eat all kinds of food. It is an Apurva Vidhi and is auxiliary to Vidya like Sama, Dama, etc.

Siddhanta: This view is set aside in the next Sutra.

SUTRA III. 4. 28.

सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात्॥३.४.२८॥

… Sarva, of all. … Anna, food, … Anumatih, permission for. … Cha, and, indeed, … Prana, of life, … Atyaye, ‘at the time, (where there is risk) of departure or loss. .. Tad, that, … Darshanat, being stated in the Shastras.

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