Chapter 4: Knowledge, karma and the ashramas

पुरुषार्थोऽतः शब्दादिति बादरायणः

puruṣārtho'taḥ śabdāditi bādarāyaṇaḥ

The highest human goal comes from this knowledge of Brahman itself, says Badarayana, on the authority of scripture; knowledge is not a mere aid to ritual.

शेषत्वात्पुरुषार्थवादो यथान्येष्विति जैमिनिः

śeṣatvātpuruṣārthavādo yathānyeṣviti jaiminiḥ

Jaimini holds that since the Self is subordinate to the rite as its doer, statements of its fruit are mere praise, as elsewhere.

आचारदर्शनात्

ācāradarśanāt

Because the conduct of knowers like Janaka shows them performing sacrifice.

तच्छ्रुतेः

tacchruteḥ

Because scripture says that what is done with knowledge becomes more powerful.

समन्वारम्भणात्

samanvārambhaṇāt

Because knowledge and works go together with the departing soul.

तद्वतो विधानात्

tadvato vidhānāt

Because rites are enjoined for one who has studied the Veda and knows its meaning.

नियमाच्च

niyamācca

And because of the rule that one should wish to live a hundred years doing works.

अधिकोपदेशात्तु बादरायणस्यैवं तद्दर्शनात्

adhikopadeśāttu bādarāyaṇasyaivaṃ taddarśanāt

But Badarayana's view stands, since scripture teaches the Self as greater than the doer; so scripture shows.

तुल्यं तु दर्शनम्

tulyaṃ tu darśanam

The evidence of conduct is equal on both sides, for knowers are also seen giving up rites.

असार्वत्रिकी

asārvatrikī

The statement that knowledge strengthens works is not universal; it holds only for the Udgitha meditation.

विभागः शतवत्

vibhāgaḥ śatavat

Knowledge and works follow the soul separately, each with its own fruit, like a hundred divided between two.

अध्ययनमात्रवतः

adhyayanamātravataḥ

Rites are enjoined for one who has only studied the Veda, not for one who knows the Self.

नाविशेषात्

nāviśeṣāt

The rule of living a hundred years is not specific to the knower, so it does not bind him.

स्तुतयेऽनुमतिर्वा

stutaye'numatirvā

Or the permission to work is given in praise of knowledge, since works do not cling to the knower.

कामकारेण चैके

kāmakāreṇa caike

And some knowers gave up works by their own choice, as scripture says.

उपमर्दं च

upamardaṃ ca

And scripture speaks of the destruction of the sense of doer and deed in knowledge.

ऊर्ध्वरेतःसु च शब्दे हि

ūrdhvaretaḥsu ca śabde hi

And the ashrama of those living in celibacy is taught in scripture.

परामर्शं जैमिनिरचोदना चापवदति हि

parāmarśaṃ jaiminiracodanā cāpavadati hi

Jaimini says that text only refers to other ashramas and does not enjoin them, and that scripture even disapproves of renunciation.

अनुष्ठेयं बादरायणः साम्यश्रुतेः

anuṣṭheyaṃ bādarāyaṇaḥ sāmyaśruteḥ

Badarayana holds that those ashramas are to be followed, since scripture mentions them equally with the householder's.

विधिर्वा धारणवत्

vidhirvā dhāraṇavat

Or it is an injunction, as with carrying the fuel sticks above the ladle.

स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात्

stutimātramupādānāditi cennāpūrvatvāt

If it is said that statements like 'the Udgitha is the best essence' are mere praise, the answer is no: they teach something new.

भावशब्दाच्च

bhāvaśabdācca

And because the words used express an injunction to meditate.

पारिप्लवार्था इति चेन्न विशेषितत्वात्

pāriplavārthā iti cenna viśeṣitatvāt

If it is said the Upanishadic stories are for recitation at the Ashvamedha (pariplava), the answer is no: only specified stories are meant there.

तथा चैकवाक्यतोपबन्धात्

tathā caikavākyatopabandhāt

And so they serve the teaching, being joined in one sense with the vidya they introduce.

अत एव चाग्नीन्धनाद्यनपेक्षा

ata eva cāgnīndhanādyanapekṣā

Therefore knowledge needs no kindling of fires and the like for its fruit.

सर्वापेक्षा च यज्ञादिश्रुतेरश्ववत्

sarvāpekṣā ca yajñādiśruteraśvavat

Yet all works are needed for its rise, as scripture says of sacrifice; like a horse, used for the right task.

शमदमाद्युपेतः स्यात्तथापि तु तद्विधेस्तदङ्गतया तेषामवश्यानुष्ठेयत्वात्

śamadamādyupetaḥ syāttathāpi tu tadvidhestadaṅgatayā teṣāmavaśyānuṣṭheyatvāt

Even so one must possess calm, self-control and the like, since these are enjoined as aids to knowledge and must be practised.

सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात्

sarvānnānumatiśca prāṇātyaye taddarśanāt

Permission to eat any food is only when life is in danger, as scripture shows.

अबाधाच्च

abādhācca

And because the rules on food are not thereby cancelled.

अपि च स्मर्यते

api ca smaryate

Smriti too says the same, allowing forbidden food only in distress.

शब्दश्चातोऽकामकारे

śabdaścāto'kāmakāre

And so there is scripture forbidding acting at will.

विहितत्वाच्चाश्रमकर्मापि

vihitatvāccāśramakarmāpi

The duties of the ashramas are also to be done, since they are enjoined.

सहकारित्वेन च

sahakāritvena ca

And as aids to the rise of knowledge.

सर्वथापि त एवोभयलिङ्गात्

sarvathāpi ta evobhayaliṅgāt

In every way they are the same duties, both enjoined and aiding, as both kinds of mark show.

अनभिभवं च दर्शयति

anabhibhavaṃ ca darśayati

And scripture shows that one so devoted is not overcome by passion.

अन्तरा चापि तु तद्दृष्टेः

antarā cāpi tu taddṛṣṭeḥ

Those standing between ashramas, such as widowers, are also eligible for knowledge, for such cases are seen.

अपि च स्मर्यते

api ca smaryate

Smriti also records this, as of Samvarta and others.

विशेषानुग्रहश्च

viśeṣānugrahaśca

And they receive special grace through japa, fasting and devotion.

अतस्त्वितरज्ज्यायो लिङ्गाच्च

atastvitarajjyāyo liṅgācca

But better than that is to be in an ashrama, as the indications show.

तद्भूतस्य तु नातद्भावो जैमिनेरपि नियमातद्रूपाभावेभ्यः

tadbhūtasya tu nātadbhāvo jaiminerapi niyamātadrūpābhāvebhyaḥ

One who has taken up the highest ashrama cannot return from it; Jaimini agrees, because of the rule, the absence of such a form, and the lack of precedent.

न चाधिकारिकमपि पतनानुमानात्तदयोगात्

na cādhikārikamapi patanānumānāttadayogāt

Nor is the expiation for a fallen celibate fit for him, since smriti counts it a fall, and so it does not apply.

उपपूर्वमपि त्वेके भावमशनवत्तदुक्तम्

upapūrvamapi tveke bhāvamaśanavattaduktam

Some count it a minor sin and allow expiation, as with eating forbidden food; this is said elsewhere.

बहिस्तूभयथापि स्मृतेराचाराच्च

bahistūbhayathāpi smṛterācārācca

Either way such persons are kept outside, by smriti and by custom.

स्वामिनः फलश्रुतेरित्यात्रेयः

svāminaḥ phalaśruterityātreyaḥ

Atreya holds that meditations on parts of a rite belong to the sacrificer, since scripture gives him the fruit.

आर्त्विज्यमित्यौडुलोमिस्तस्मै हि परिक्रीयते

ārtvijyamityauḍulomistasmai hi parikrīyate

Audulomi holds they are the priest's work, for he is paid for it.

श्रुतेश्च

śruteśca

And because scripture says so, naming the priest as the one who meditates.

सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतो विध्यादिवत्

sahakāryantaravidhiḥ pakṣeṇa tṛtīyaṃ tadvato vidhyādivat

A third aid, reflective silence (mauna), is enjoined for one who has learning, as an alternative, like other injunctions.

कृत्स्नभावात्तु गृहिणोपसंहारः

kṛtsnabhāvāttu gṛhiṇopasaṃhāraḥ

The Chhandogya closes with the householder because he covers all duties.

मौनवदितरेषामप्युपदेशात्

maunavaditareṣāmapyupadeśāt

Just as mauna is taught, so are the other ashramas.

अनाविष्कुर्वन्नन्वयात्

anāviṣkurvannanvayāt

Childlikeness means living without display of oneself, for that is the connection.

ऐहिकमप्यप्रस्तुतप्रतिबन्धे तद्दर्शनात्

aihikamapyaprastutapratibandhe taddarśanāt

The fruit of knowledge may come in this life if no obstacle stands in the way, as scripture shows; otherwise in a later life.

एवं मुक्तिफलानियमस्तदवस्थावधृतेस्तदवस्थावधृतेः

evaṃ muktiphalāniyamastadavasthāvadhṛtestadavasthāvadhṛteḥ

So too there is no variation in liberation, the fruit, for that state is declared to be fixed; the repetition closes the pada.