vihitatvāccāśramakarmāpi ..3.4.32..

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SUTRA III. 4. 32.

विहितत्वाच्चाश्रमकर्मापि॥३.४.३२॥

vihitatvāccāśramakarmāpi ..3.4.32..

..Vihitatvat, they being enjoined. … Ashrama, of the Ashramas or the stages, … Karma, the duties, … Api, also.

32. The works peculiar to one’s stage in life must be performed also, because they have been so enjoined. — 461.

COMMENTARY

The force of the word «also» is to indicate that not only the Ashrama Karmas should be performed, but also the Varna Karmas, or duties peculiar to one’s caste, must also be performed by the perfected sage. It, therefore, follows that both kinds of duties must be performed. Why? In order to increase the Divine knowledge. Because the scripture enjoins that even after the acquisition of Vidya, the Karmas must be performed to increase that Vidya.

Now this injunction for performing Karmas even after the origination of Vidya, shows that Jnana and Karma, knowledge and work, must be always combined, and that Vidya is the combined result of both; and that release is obtained, not by Vidya alone, but by the combination of Vidya and Karma. This doubt is removed in the next Sutra.

SUTRA III. 4. 33.

सहकारित्वेन च॥३.४.३३॥

sahakāritvena ca ..3.4.33..

… Sahakaritvena, on account of co-operativeness. … Cha, and.

33. The Karmas are to be performed, not as leading to release, but as co-operative towards Vidya. — 462.

COMMENTARY

The Svanishtha devotee performs Karma after tins origination of Vidya, not because Karmas are causes of Mukti, but because they are handmaids of Vidya, and are co-operative towards Vidya. Because we find in the Upanishads that it is after the origination of Vidya that the Karmas are re-ordained. For example, the Upanishad says (Tarn eva viditva) «having known that» (they get Mukti) So it is after knowledge that Mukti comes. Thus, what the scripture teaches is this. The Svanishtha Adhikari first performs the special duties of his caste and order with the sole object of gaining the higher Self. He does not perform these religious duties with any lower motive. After performing works in this spirit, with the Supreme Self as his goal, he gets Vidya or Divine knowledge. When the Vidya is thus originated by the due performance of these Karmas, he still goes on performing them in order to increase that Vidya. The Karmas performed after the origination of Vidya are not opposed to Vidya, and the Vidya has no tendency to destroy such Karmas, because there is no such conflict between Vidya and Karma. The Karmas generally lead, to Svarga. When the devotee performs Karmas, even after the origination of Vidya, he does so in order to experience the varieties of Svargic delights. Though the result of Vidya is release, and that of Karma is Svarga, there is, however, no such conflict between these two, so that the performance of Karma after Vidya should efface the effect. In the Brihadaranyaka Upanishad, I., 4. 15, we have the following text declaring that the Karma (or religious worship) done by a man who knows Brahman, produces imperishable result:

Now if a man departs this life without having seen his true future life (in the Self) then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self) would perform here on earth some great holy work, it will perish for him in the end. Let a man worship the Self only as his true state. If a man worships the Self only as his true state, his work does not perish, for whatever he desires that he gets from that Self.

Thus this text of the Brihadaranyaka Upanishad expressly states that the Karma of that man who has obtained Divine knowledge is never exhausted. Nor can it be said that these Karmas are like Kamya Karmas, performed by the ordinary worldly men in order to gain heaven. They differ from the Kamya Karmas in this, that the wise Svanishtha does not perform them with the motive of going to Svarga, but they are all performed as an offering to the Lord, and his going to Svarga and experiencing its varieties is also to serve the Lord and study the works of the Lord, as found in heaven. The Svanishtha sage reaches Brahman, and it is only as an incident that he sees Svarga and other things. As a man going to a village may touch the grass on the roadside casually and incidentally, so the Svanishtha devotee, while lightly touching the joys of heaven, continually progresses towards Brahman his goal; and Vidya, with her handmaid the Karma, causes the experiences of heaven and the rest, and by her own power she carries the devotee to the highest abode of Brahman. This is the sense of the Scripture where it says Tarn vidya, etc. The determination of the Svanishtha also to experience the varieties of Svarga must be understood in this light.

Moreover, the seeker of Brahman may not have any desire of going to Svarga at all; but Vidya carries even such a person to Svarga, in order to test whether he is really fit for divine knowledge, whether he has got the true Vairagya or not. In such a case, Vidya herself carries a man to Svarga. The Nirapeksha devotee performs no Karmas, and naturally he ought not to go to Svarga; but even he is carried there by Vidya alone, in order to see whether he is a true Nirapeksha or not: and whether he is fascinated by the delights of the heaven world or not. Therefore, the Scripture says, «the sage verily sees everything». This power of Vidya does not contradict the statement that Vidya leads to Moksha.

Note. — The Svanishtha has no real Kamana or worldly desire. He is Mumukshu or yearning after liberation. He prays to his Lord in this way: «Let the Supreme Self, propitiated with my Nishkama Karmas (works performed without any selfish desire), give to me through His grace, the (Vidya) knowledge of His Self. And may that Vidya lead me to the Supreme Self, showing me in the way, the heaven and its delights». Thus Vidya is really the giver of heaven to Svanishtha devotees. The heaven not being the goal of the Svanishtha, but merely an incident of his journey towards God, the Karmas done by the Svanishthas cannot be said to be Kamya Karmas.

The Devas examine the neophyte. Vidya tells them, «O Devas! examine whether this devotee is a true Nirapeksha or not». Thus it is at the command of Vidya, that the Devas place all sorts of temptations in the path of the devotees in order to test the strength of their devotion and Vairagya.

Vidya certainly, by herself, neither gives heaven nor examines the devotees; because these are things below her, and unworthy of her greatness. Vidya, the supreme lady, whose essence consists of pure existence, intelligence, and bliss, does not demean herself by giving to her devotees heaven, etc. She brings about that effect through the medium of her servant, the Karma; and thus the Svanishtha devotees enjoy the pleasure of the Svargic regions. But there is a great difference between the Svarga of the Svanishtha devotees, and that of the ordinary good man. The Svarga of the Svanishtha is unperishing. He never falls from it into reincarnation. Hence it is said ‘Na tasya karma kshiyate’ — his work never perishes or gets exhausted. The Svarga is merely a halting stage towards the home of the Lord. But in the case of ordinary good men. the merit gets exhausted by enjoying the pleasures of Svarga and they come back on earth after a certain period.

In the case of the .Nirapekshas, Vidya herself sometimes gives them Svarga in order to proclaim to all the denizens of heaven, the unselfish love of that devotee, and thus is fulfilled the saying — ‘Sarvam ha pashyah pashyati’ — the A vise sees everything (including heaven also).

The Karmas performed by the devotees of the Svanishtha class, after the origination of Vidya, together with the Prarabdha Karmas of such persons, performed before such origination, carries them to Svarga. It is these Karmas, which in their case produce Svarga. Thus two things co-operate in the case of the Svanishtha in producing Svarga: — namely, the Punyam of the Karmas performed after the origination of Vidya, and the Prarabdham or the stored Karmas of the time before such origination. Leaving those two sorts of Karmas untouched, Vidya burns up every other Karma of the Svanishtha devotee. In the case of the Parinishthita devotee, however, Vidya burns up the Sanchita Karmas only, but does not destroy their Prarabdha Karmas. In their case, she loosens the effect of the Kriyamana Karmas. In the case of the Nirapeksha devotees, Vidya bums up totally all Sanchita Karmas, except the Prarabdha.

Thus Vidya is independent in producing her results, Karma is merely her handmaid and co-operator.

Adhikarana VIII — He must perform

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