aihikamaprastutapratibandhe taddarśanāt ..3.4.51..

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Origination of Vidya

Now the author discusses the question what is the proper time when Vidya becomes ripe and originates in man.

Vishaya: The stories of Nachiketas, Jabala, etc., as well as of Vamadeva are the topics which constitute the subject of discussion here.

Doubt: Here rises the doubt: Does the Vidya, as the result of the above-mentioned practices, arise in this very life or in the next life?

Purvapaksha: When those practices are rightly performed, Vidya originates in this very life, because a man undertakes any great object with the desire «let me accomplish this in this very lite». The enthusiasm is liable to flag, if one were told that his efforts will bear fruit in the next life.

Siddhanta: It is not an invariable rule, that Vidya» originates in one life, as is shown in the next Sutra.

SUTRA III. 4. 51.

ऐहिकमप्रस्तुतप्रतिबन्धे तद्दर्शनात्॥३.४.५१॥

aihikamaprastutapratibandhe taddarśanāt ..3.4.51..

…. Aihikam, the present life or birth (in which we obtain knowledge). … Aprastuta, not being present. …. Pratibandhe, obstruction, Tad, that. Darshanat, being declared by the scriptures.

51. Vidya originates in this very life, provided there are no obstructions at hand; as this is seen (in the case of some). — 480.

COMMENTARY

When there is no obstruction to the rise of Vidya then she originates in this very life; but when there is any such obstruction then the manifests in the next life.

Why do we say so? Because we find it so described in the case of Nachiketas, who got Vidya in one life, while there are others who did not get it but in the next life As in the Katha Upanishad, VI., 18:

Nachiketas having then obtained all this knowledge and practice imparted by Yama, attained Brahman, became free from Rajas and beyond death; another who thus knows the Spirit certainly becomes so.

The above and the texts like these indicate that Vidya can originate in one life also.

But there are texts which show that she originates sometimes in the next life. As thus Vamadeva got Vidya while he was in the womb of his mother. (See Br. Up., I., 4. 10). The fruition is not always in the same life in which the effort is commenced. If the obstruction is small and the energy put into the practice for the acquisition of Vidya is great, then Vidya is acquired in that very life. The effort is sufficiently strong to overcome the weak resistance, as we see in the case of Nachiketas and the King of the Sauviras called Rahugana. But if the obstruction is strong, then though Vidya originates owing to the performance of sacrifice, charity, austerity, thought-control, etc., she remains latent, covered up by the obstructions (as the chicken inside the shell), and she awaits the next birth, for the breaking of the shell and for her coming out in all her glory. It is thus said in the Gita (VI., 37 and forward up to 45):

He who is unsubdued but who possessed faith, with the mind wandering away from Yoga, failing to attain perfection in Yoga, what path doth he tread, O Krishna?

Fallen from both, is he not destroyed like a rent cloud unsteadfast, O mighty-armed, deluded in the path of the Eternal?

Deign, O Krishna, to completely dispel this doubt of mine; for there is none to be found save Thyself able to destroy this doubt.

Shri Krishna said:

O son of Pritha, neither in this world, nor in the life to come, is there destruction for him; never doth any who worked righteousness, O beloved, tread the path of woe.

Having attained to the worlds of the pure-doing, and having dwelt there for immemorial years, he who fell from Yoga is re-born in a pure and blessed house.

Or he may even be born into a family of wise Yogi, but such a birth as that is most difficult to obtain in this world.

There he recovered the characteristics belonging to this former body, and with these he again labored for perfection, O joy of the Kurus.

By that former practice he is irresistibly swept away. Only wishing to know Yoga, even the seeker after Yoga goeth beyond the Brahmic world.

But the Yogi, labouring with assiduity, purified from sin, fully perfected through manifold births, he reached the supreme goal.

The above texts of the Gita clearly show that Vidya sometimes does originate in the next life.

Nor is it an invariable rule, as is asserted by the Purvapakshin, that no man will undertake a thing the fruition of which will not take place in one and the same life. There are men (wiser and more modest) who say «let me do the effort and leave the success to come, either in this life or in the next». Thus it is proved that success in the acquisition of Vidya and her manifestation depends primarily on the removal of the obstructions, whether this takes place in this life or in tin next.

Adhikarana XVI— Vidya invariably leads to Mukti

The acquisition of Vidya invariably leads to release. Now the author shows that when Vidya is acquired, Moksha invariably and necessarily follows such acquisition. In the Upanishads (Br. Up., IV., 4. 17, and Shvet, Up., III., 8) we find it clearly mentioned that the knowledge of God is immortality.

He in whom the five beings and the ether rest, him alone I believe to be the Self, — I who know, believe him to be Brahman; I who am immortal, believe him to be immortal. (Br., Up., IV., 4 17).

I know that great person (Purusha) of sun-like lustre beyond the darkness. A man who knows him truly, passes over death; there is no other path to go. (Shvet. Up., III.. 8).

Doubt: Here arises the doubt: Does the Moksha take place on the falling off of the body in which the Vidya was acquired, or does it take place in the next life?

Purvapaksha: Vidya being the cause of Mukti, there is no reason, why the man, who has got Vidya, should take another birth to get Mukti. For a cause is invariably followed by the effect.

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

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