sribhashya-adhyaya3-padha4-adhikaranas 9and10

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viDHUrADHIkaraNam-3-4-9

 

 

 

suthra-36-antharA chApi thu thaddhrshtEh-

 

3-4-36

 

 

 

But even those who are outside the asramas are qualified (for knowledge)

because it is seen to be so.

 

 

 

Since those in all the four asramas are shown to be qualified for

knowledge of Brahman and it is said that the duties of the asramas are

helpful to gain that knowledge. Now the question arises in the case of

those who are outside the asramas, due to poverty or being a widower

etc. as to whether they are quzlified for knowledge. The opponent says

that they are not because the duties of the asamas are instrumental in

creating knowledge.

 

 

 

This suthra refutes this view saying that scripture has evidence to the

contrary.We have he examples of Raikva, Bhishma samvartha and others

who, though they did not belong to any asrama were brahmajnAnis. The

text 'thamEtham vedhAnuvachanEna brAhmaNA vividhishanthi yajnEna dhAnEna

thapasA anAsakEna,(Brhd.4-4-22), they seek to know Brahman by study of

the vedas, sacrifices, gifts, penance, fasting etc.,' shows that these

acts not connected with any asrama can create knowledge.

 

 

 

suthra-37-api smaryathE-3-4-37

 

 

 

It is declared by smrthi also.

 

 

 

Manusmrthi has the following text, 'japyEnApi cha samsiddhyEth brAhmaNah

nAthra samsayah; kuryAdhanyanna va kuryAth maithrO brAhamaNa uchyathe,

He attains perfection through japa whether he performs other works or

not.He is a brAhmaNa who shows friendship towards all beings.'

 

 

 

 

 

suthra-38-visEshAnugrahascha-3-4-38

 

 

 

There is also special benefit.

 

 

 

Not only through reasoning and smrthi but sruthi also confirms this, as

shown by the text 'thapasA brahmacharyENasaddhayA vidhyayAAthmAnam

anvishya, (Prsna.1-10) he should seek the Self by penance,

celibacy,faith and knowledge.

 

 

 

 

 

suthra-39-athasthvitharajjyAyo lingAscha-

 

3-4-39

 

 

 

But it is better to be in the asrama because of inferential mark.

 

 

 

Being in an asrama is better than being outside.This means that unless

one is prevented by misfortune like losing his wife and not being able

to remarry due to poverty etc. one should belong to some asrama or

other. The smrthi also says 'anAsramee na thishTEth thu dhinam Ekamapi

dhvijah, a brahmin should not stay even for a day outside the

asrama.This is the end of viDHurADHikaraNam.

 

 

 

 

 

thadhbhoothAdhikaraNam-3-4-10

 

 

 

thdhbhoothasya thu nAthadhbhAvO jaiminErapi niyamAth

thadhrupAbhAvEbhyah-3-4-40

 

 

 

Once one has entered the asrama there is no remission from the duties of

that says Jaimini.

 

 

 

The question is whether for those who has left the duties of the

respective asrama, may it be brahmacharya or sannyasa,is there any

possibilty of attaining brahmavidhya as in the case of those who are

unable to remain in the asramas. The suthra answers that it is not so.

the scripture states that one he goes to the forest a celebate may not

return to the family life.'AraNyamiyAth; thathO na punarEyAth.' Thus

those who have lapsed from the asramdharma are not qualified for the

knowledge of Brahman which view is also confirmed by Jaimini.

 

 

 

 

 

suthra-41-na chADHikArikam api pathanAnumAnAth thadhayOgAth-3-4-41

 

 

 

To the question whether one who has renounced the world and has became a

naishtika suffer lapses in his dharma , will such a person be fit to

continue his meditation again after expiation of his transgression, the

suthra answers that it is not so.There is a smrthi text to this effect.

'AroodOnaishTikam dharmam yasthu prachyavathe dvijah; prAyaschittham na

pasyAmi yEna sudhyEth sa AthmahA,(AgnEyapurANa-16-5-23) He who having

once entered on the duties of a Naishthika lapses from them, for such a

slayer of the Self I do not see any expiatory work by which he might

become clean..' Therefore the expiation accordinhng to purvamimAmsa

(suthra-6) is only for those other than naishTikas.

 

 

 

 

 

 

 

suthra-42-upapoorvamapeethYEkEbhAvamasanavath thadhuktham-3-4-42

 

 

 

Some consider expiation possible even for celibates because it is minor

sin.

 

 

 

According to smrthi (Gouthama dharma suthra) minor lapses on the part of

celebates can be expiated as long as it is not opposed to asrasma as in

the case of those in other asramas.So they are entitled to brahmavidhya

after expiation for their lapses.

 

 

 

 

 

suthra-43-bahisthu ubhayathA apismrthEh AchArAccha-3-4-43

 

 

 

But in either case these men are kept outside according to smrthi and

custom.

 

 

 

Whether the lapse from celibacy is major or minor they are to be held

outside the asrama according to smrthi which says that there is no

expiation that can purify such fallen ones. 'prayaschittham na pasyAmi

yEna suddhyEth sa Athmaha' (AgnEya purANa-16-5-23) and also the society

treats them as being out of the fold of asrama and hence no one will

impart them the knowledge of Brahman. So the conclusion is they hare not

qualified for brahmavidhya. Thus ends thadhbhrthADHikaraNam

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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