Or the rule of optional discharge of duty is restricted to the wise only, as that of the study of scripture (is restricted to the twice-born only).

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19. Badarayana thinks that the scriptural passage intends only a choice given to the wise to do or not to do anything that i 8 permitted; (but not that the wise is bound to do what is permitted); for Scripture declares (the wise) to be all the same whatever he may do.

Badarayana considers that the act or omission at will on the part of the wise is only with reference to some of the permitted duties. For the text, “In whatever manner he may be, he is still only such (the wise)” (Bri. V. 5. 1.), declares that the wise is equally wise whether he may be doing or not doing (what is permitted). And this is clearly seen from the words of the glorious Krishna: “He has nothing to do, who has attained to the bliss arising from the direct perception of the Supreme Being, who is satisfied with (the grace of) the Lord and feels no longing for other objects, and who finds the highest pleasure in the uninterrupted sight of the Lord” (Gita III. 17).

The text, “In whatever way he may be (proceeding)” (Bri. V. 5. 1.) etc., may be considered an injunction. Just as the study of the Vedas is laid down for the three classes, so acting according to their own will is a rule meant only for the wise; therein nothing unrighteous is to be suspected; and this permission or rule does not apply to others. Such is the alternative conveyed by the particle ‘Or’. (All this is said) in the Brahma: “The rule of acting according to one’s own will is laid down by Scripture only in the case of Brahmi, (i.e., Brahma and some other wise souls). And (the righteous disposition of) his will is never to be doubted, for he has the direct command of Vishnu; and such freedom of action is by no means permitted in the case of others.”

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