evaṃ muktiphalāniyamastadavasthāvadhṛtestadavasthāvadhṛteḥ ..3.4.52..

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SUTRA III. 4. 52.

एवं मुक्तिफलानियमस्तदवस्थावधृतेस्तदवस्थावधृतेः॥३.४.५२॥

evaṃ muktiphalāniyamastadavasthāvadhṛtestadavasthāvadhṛteḥ ..3.4.52..

… Evam, thus. … Mukti, of salvation. Phala, about the time of obtaining the fruit. … Aniyamah, there is no rule. …Tad, of that (i.e., salvation). Avastha, the condition…. Avadhriteh, being determined. .. Tad, of that (i.e., of salvation). … Avastha, condition. Avadhriteh, being determined.

52. Similar is the case with the Mukti. There is no invariable rule of the time of its fruition, because it depends upon well ascertained conditions, because it depends upon well ascertained conditions. — 481.

COMMENTARY

As in the case of the time for the origination of Vidya, there was no invariable rule, whether it should originate in one life or in the next, though the man had acquired all the necessary qualifications for its origination, and as its manifestation is delayed owing to obstructions which require to be removed and which are removed in the next life; so also is the case that a man may have acquired Vidya, yet Moksha which is the characteristic fruit of Vidya is delayed till the next life, because the Prarabdha Karmas require to be worked out. Of course, if there are no Prarabdha Karmas which require to be worked out, then the Mukti takes place in that very life. Bat if there are Prarabdha Karmas which are not exhausted in one life, then the man must take another birth in order to get Mukti; for Mukti can never be partial. Why do we say so? ‘Tad avastha avadhriteh’, because the condition of Mukti is a definite condition, fully ascertained in the Shastras. Thus in the Chhandogya Upanishad, (VI, 14. 2) it is laid down that a nun who finds the teacher obtains the knowledge; but there is delay in his getting Mukti so long as his Prarabdha Karmas are not exhausted.

In the same way does a man who finds the Teacher, obtains the knowledge. For him there is delay only so long as his Prarabdha Karmas are not exhausted. Then he reaches the perfect.

This text of the Chhandogya shows as a well-determined rule of Mukti that the man who has got Vidya, obtains Mukti, not immediately, but on the exhaustion of his Prarabdha Karmas. A similar rule is laid down to the Smriti called the Narayana Adhyatma :

«The man who baa acquired Vidya gets immortality, there is so doubt in it; he goes to Mukti at once; when his Prarabdha Karmas are not exhausted then he has to take many births, and on the exhaustion of such Karmas he gets to that world of Hari».

No doubt it is a rule that Vidya exhausts all Karmas, yet the force of the Prarabdha Kami is not exhausted but remains active, because the Lord has so willed it. This has been mentioned before also. This will be further treated of in the latter part of this book. The repetition is to indicate the end of the Adhyaya.

May that Hari who produces dispassion (in the hearts of His worshippers towards all transitory objects of the world) but who binds with the ropes of His auspicious qualities (of compassion, friendliness, beauty, lore, etc.), his devotees (to his feet), and makes them take pleasure in such bondage; and who in his turn, though bound by the ropes of love by His devotees, still takes pleasure in such bondage, may that Hari be my beloved.

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