prāyaṇāttatrāpi hi dṛṣṭam ..4.1.12..

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even after Mukti

In the Prashna Upanishad, V., 1, we have the following:

Next Shaibya Satyakama asked him:

O Master, what world does he conquer by such (meditation) who amongst men unceasingly meditates on Omkara, up to his death.

So also in the Nrisimha Tapani Upanishad (II., 4) we have:

Whom all the Devas bow down to and ail the Would-be-Free and the Free (Brahman-established).

In another passage (Taitt. Up., III., 10-5):

They sit down, and sing this Sama.

So also ‘…’ (Rig Veda)

The Wise ones always see that highest abode of Vishnu.

Here we find a mention of the worship made to the Lord Hari, not only up to one’s attaining Mukti, but even after getting freedom.

Doubt: Must the worship of the Lord be done only up to Mukti, or continued even after getting Freedom?

Purvapaksha: The opponent says that since the object of all prayers and worship is to get freedom, there is no necessity of continuing the worship of the Lord, after, one has obtained freedom.

Siddhanta: This view is rebutted in the next Sutra.

SUTRA IV. 1. 12.

आप्रायणात्तत्रापि हि दृष्टम्॥४.१.१२॥

āprāyaṇāttatrāpi hi dṛṣṭam ..4.1.12..

… Aprayanat, till the salvation (Moksha). Tatra, there; in salvation. .. Api, even. … Hi, because. .., Drishtam, is seen in the Shruti.

12. (The worship of the Lord should be done) up to the time of Setting salvation and also thereafter; because it is so seen in the Revelation. — 493.

COMMENTARY

The worship of the Lord should be done up to Prayana or Mukti: and «thereafter also», i.e., after getting Moksha also. Why? Because it is so seen in the Shruti. The Shruti texts have already been quoted above.

Note: Thus the Nrisimha Tapani text given above says: «The Mumukshus (seekers of Moksha) and the Brahmavadins (who are established already in Brahman, namely, who have become free) worship the Lord». The m has the senses of «being established». Thus the Free as well as (he Would-be-Free both worship the Lord.

In addition to the texts already quoted, we have the following text of the Sauparna Shruti:

Let one worship Him always till he get freedom. Verily the Free ones also worship Him.

This shows that the Lord must be worshipped both before getting Freedom and after getting it.

As regards the objection, that the Muktas need not worship, because there is no injunction to that effect, and because there is no fruit in such worship, we say: true. There is no injunction to the effect, «Let the Freed Souls also worship the Lord». Yet, such souls are irresistibly drawn to worship the Lord, because He is so beautiful and attractive. The force of His beauty compels adoration. Just as a person suffering from biliousness is cured by eating sugar: but he continues eating sugar even after such cure, not because he has any disease, but because the sugar is sweet, so is the case with the Muktas.

Thus it is demonstrated that the worshipping the Lord is an everlasting act of the souls both free and bound.

Adhikarana IX — The fruits of Vidya

Having thus discussed in the preceding sections, the various means of acquiring Divine Wisdom (Vidya), the author now enters into a discussion as to the fruits of knowledge.

Vishaya: In the Chhandogya Upanishad, IV., 14. 3, we have the following:

At water does not cling to a lotus leaf, so no sinful act clings to one who knows Him thus. He said: «Sir, tell me». He said then to him.

So also in the same (V., 24. 3) it is said:

As the tuft of the Ishika reed entering into the fire is quickly reduced to ashes, thus .indeed are burnt all his sins, who knowing the Lord, thus offers an Agnihotra.

Doubt: Now arises the doubt: Must the consequences of the two kinds of evil deeds, namely, those called the Sanchita (the stored up) and the Kryamana (the deeds in the course of doing) be exhausted by suffering their results, or do these two become destroyed and non-adhering respectively, through the majesty of the Divine Wisdom?

Note: The Kryamanas become loosened, i.e., their effects do not cling to the man: the man passes through these Karmas as the lotus leaf through water unentangled by them.

The Sanchita Karmas are burnt up. Such has been said to be the power of Vidya.

Purvapaksha: Neither the Kryamana Karmas are loosened, nor the Sanchita Karmas burnt up by Vidya. The law of causation is inexorable: as says the well-known verse:

The Karma is never exhausted or weakened in its force even after a lapse of hundreds of millions of eons. It is ‘exhausted only when its consequences are suffered. Verily one must suffer the consequences of his acts, whether they be good or bad.

Therefore, these two kinds of Karmas (Kryamana and the Sanchita) are to be exhausted by suffering only.

This being the law, the texts that say that the Divine Wisdom destroys all Karmas, must be understood to glorify the wise and should, not be taken to be literally true. They are Arthavadas or glorificatory passages.

Siddhanta: The next Sutra refutes this view.

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