tadbhūtasya tu tadbhāvo jaiminerapi niyamātadrūpā’bhāvebhyaḥ ..3.4.40..

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SUTRA III. 4. 40.

तद्भूतस्य तु तद्भावो जैमिनेरपि नियमातद्रूपाऽभावेभ्यः॥३.४.४०॥

tadbhūtasya tu tadbhāvo jaiminerapi niyamātadrūpā’bhāvebhyaḥ ..3.4.40..

… Tad-bhutasya, of one who has become That, who has realised Brahman through desirelessness or Nirapeksha. .. Tu, but … Na, not; or it is not. Atadbhavah, the absence of that condition: the falling away from concentrated devotion to him. .. Jaimineh, of Jaimini. Api, even, … Niyama (Niyamat) because of the rule (that their senses do not go to. other objects), by restraining (the senses by the intense desire for Brahman). … Atad-rupa (Atadrupat) because of the destruction of the desire for other than Brahman, by not desiring anything else than Brahman (Rupa, desire). … Abhavebhyah, and because of the absence of that, and from the absence of any other (Ashramadharma).

40. But of him who has become that (that is, who has become a Nirapeksha devotee) there is no becoming not that (there is no falling from that state) according to Jaimini also. For three reasons: (i) Because of the rule that their senses are restrained to thirst of God only; (ii) Because of the destruction of desires for any objects other than God; and (iii) Because of the absence of household life in the case of persons like Gargi and the rest — 469.

COMMENTARY

The word «Tu» is used in the above Sutra to remove the doubt. Of that person who has become that namely, who has realized Brahman through the meditation of a Nirapeksha, there is not falling away from that state, namely, such a Nirapeksha never is in danger and actually never does lose his concentrated devotion to the Lord. There is no fear of such a person being attracted to household life again. For Jaimini also holds the same opinion on this point as I, Badarayana, do. On this point there is no difference of opinion between us two. Because of the rule that the senses of such persons are devoted towards Brahman and do not go to anything else than Brahman. And because all desires other than that of Brahman are destroyed in them, such as we find in the case of Gargi and the rest who always were god-devoted and never accepted the household life.

In the Bhagavata Purana (VII., 15. 35) we also find the same:

That heart which is once touched by the love of Brahman (and has once enjoyed that bliss) never can leave that Brahman and be pureed by lusts and desires, for it is always calm and all such desires have become finally quiet in them.

Though Jaimini lays stress on Karma-kanda, yet he also is forced, by the strength of those texts which describe the Nirapeksha devotee, to admit that such a devotee never falls into the world again. He admits that such a person need not perform Karma, because he has already performed it in his past life and is born a perfect being.

The next Sutra shows that the Nirapeksha devotee is superior to the Svanishtha devotees. The Svanishtha devotee is in danger of falling, not so a Nirapeksha. The texts like «the Seer sees everything», etc., show that Vidya can lead the Nirapeksha to Svarga and other higher regions, and there such Nirapekshas may enjoy the delights of Indra’s Heaven, etc. Is there no danger of their losing their love for Brahman in the midst of such delights? The next Sutra answers that.

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