The Vedânta-Sûtras, Part II, with the Commentary by Sankarâkârya — SBE Vol. 38

^ That the works referred to in the Upanishads as means of knowledge, might be works altogether different from those enjoined in the karmakawa^a as means of bringing about certain special results such as the heavenly world.

^ See above, p. 250.

Ill ADHYAYA, 4 PADA, 37. 315

35. And scripture also declares that (those performing works) are not overpowered (by passion and the like).

This Sutra points out a further indicatory mark fortifying the conclusion that works co-operate towards knowledge. Scripture also shows that he who is furnished with such means as Brahma/{^ar)-a. &c.. is not overpowered by such afflictions as passion and the like. Compare the passage, 'That Self does not perish which they find out by Brahma- ^arya' {Kh. Up. VIII, 5, 3). — It is thus a settled conclusion that sacrifices and so on are works incumbent on the ayramas as well as co-operative towards knowledge.

36. But also (persons standing) between (are qualified for knowledge) ; for that is seen (in scripture).

A doubt arises whether persons in want who do not possess means, &c., and therefore are not able to enter one or the other of the aj"ramaS; standing between as it were, are qualified for knowledge or not. — They are not qualified, the purvapakshin maintains. For we have ascertained that the works incumbent on the aj-ramas are the cause of knowledge, and those persons have no opportunity to perform those works. — To this the Sutrakara replies, * But also between.' Even a person who because he does not belong to an aj^rama stands between, as it were, is qualified for knowledge. ' For that is seen.' For we meet with scriptural passages declaring that persons of that class — such as Raikva and the daughter of Va^aknu — possessed the knowledge of Brahman [Kh. Up. IV, i ; BW. Up. Ill, 6, 8).

37. This is stated in Smr/ti also.

It is recorded in itihasas also how Sa7;A'arta and others who paid no regard to the duties incumbent on the a^ramas, in going naked and so on, became great Yogins all the same. — But the instances quoted from scripture and Sm;-/ti furnish merely indicatory marks ; what then isp. 3 the final conclusion ? — That conclusion is stated in the next Sutra.

38. And the promotion (of knowledge is bestowed on them) through special acts.

Also for widowers, &c., the favour of knowledge is possible through special acts of duty, such as praying, fasting, propitiation of divinities, &c., which are not opposed to their a^-rama-less condition and may be performed by any man as such. Thus Smr/ti says, ' By mere prayer no doubt the Brahma;/a perfects himself May he perform other works or not, the kindhearted one is called Brahma«a' (Manu Sa;//h. II, 87), which passage shows that where the works of the aj-ramas are not possible prayer qualifies for knowledge. Moreover knowledge may be promoted by aj-rama works performed in previous births. Thus Smriti also declares, ' Perfected by many births he finally goes the highest way ' (Bha. Gita VI, 45) ; which passage shows that the aggregate of the different purificatory ceremonies performed in former births promotes knowledge. — Moreover knowledge — as having a seen result (viz. the removal of ignorance) — qualifies any one who is desirous of it for learning and so on, through the mere absence of obstacles ^. Hence there is no contradiction in admitting qualification for knowledge on the part of widowers and the like.

39. Better than this is the other (state of belonging to an ai"rama), on account of the indicatory marks.