kṛtsnabhāvāttu gṛhiṇopasaṃhāraḥ ..3.4.48..

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SUTRA III. 4. 48.

कृत्स्नभावात्तु गृहिणोपसंहारः॥३.४.४८॥

kṛtsnabhāvāttu gṛhiṇopasaṃhāraḥ ..3.4.48..

.. Kritsna, of all (duties). …. Bhavat, owing to the existence. .. Tu, but, indeed. … Grihina, by a householder. …. Upasamharah, the conclusion, the goal, salvation.

48. The Chhandogya Upanishad concludes with the householder’s stage, because of the fact that this stage includes all the others. — 477.

COMMENTARY

The word «Tu» is used in order to remove the doubt. The object of the Chhandogya Upanishad in concluding by describing the Grihastha Ashrama is not to teach that the Grihastha alone attain Mukti, by the due discharge of the duties of their Ashrama; but it means to inculcate that the Grihastha Ashrama includes all other Ashramas, and the duties prescribed for the Grihasthas include the duties prescribed for other Ashramas also. The, Scriptures teach several duties as incumbent on the householders, and which are to be performed with great effort and exertion. They have to perform the duties (Dharmas) of other Ashramas also, according to their power, such for example, non-injury, (harmlessness, control of senses, etc). Though these latter are the specific Dharmas of a Sannyasi, yet a householder is also required to perform them, according to his power. Since the Grihastha Ashrama includes the Dharmas of all the other A dramas; therefore, the Upanishad properly winds up with the household order. So also we find in the Vishnu Purana: «All who eat the food of begging, whether they be Sannyasins or Brahmacharins, all of these are established in the Grihastha Ashrama, therefore, the stage of the householder is the best of all».

Note: Manu also praises the Grihastha order (VI., 89, 90):

«And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared to be superior to all of them; for he supports the other three».

«As all rivers, both great and small, find a resting-place in the ocean, even so, men of all orders find protection with householders».

Because the Upanishads mention other Ashramas also (and because they teach that those who perform properly the duties of their Ashramas get Mukti), it follows that when a particular Upanishad winds up with the household order, it must be understood to mean that the household order contains Dharmas of all other orders and hence it has boon mentioned in the epilogue. This fact is mentioned in the next Sutra.

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