And because (omission to do what is prohibited) does not affect the wisdom of the wise), (there is no necessity for the wise to do what is prohibited).

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29. And because (omission to do what is prohibited) does not affect the wisdom of the wise), (there is no necessity for the wise to do what is prohibited).

Accordingly the Brahma Tarka says, “Since omission to do what is wrong does not affect wisdom, even the wise may, on the other hand, do what is right, so that the effect of knowledge may be enhanced.”

30. (All this) is said in Smriti also.

In the Harivamsha’s it is said thus: “A person may know what is past and will be (in the future) and may be capable of redeeming (and protecting) the three worlds; even such a person ought not to abandon the performance of duties enjoined by Shrutis and Smritis.”

31. There is also the word (scriptural statement) prohibiting unrestricted conduct; hence (it is not Jit that the wise should act as they like).

The prohibition of acting according to one’s own liking is found in the following Kaundinya Shruti: “He who knows this (Brahman) thus and meditates on Him thus and sees Him such, shall not do what he likes, shall not eat what he chooses, shall not seek the gratification of senses.” By the term ‘hence’ the Sutrakara indicates that otherwise the fruit of knowledge Would be of a reduced character. For the Padmapurana says, “The wise shall not proceed to do the prohibited things, having regard to the realisation of the full reward of knowledge.”

32. And because the dailies of Ashrama also are enjoined upon him.

Simply refraining from what is prohibited does not suffice. The duty enjoined upon him according to his Varna and Ashrama should also be performed. For it is laid down in the Kausharava Shruti: “Though he has attained the direct sight of this (all-pervading) Lord, he should, without a question, perform the duty incumbent upon him. For thereby he would obtain enhanced bliss in heaven”. By the term ‘also’ the duties of Varna (caste) are meant to be taken.

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