Adhikarna III — Refutation of Jaimini’s Purvapaksha

Adhikarna III — Refutation of Jaimini’s Purvapaksha

SUTRA III. 4. 8.

 

अधिकोपदेशात्तु बादरायणस्यैवं तद्दर्शनात्॥३.४.८॥

adhikopadeśāttu bādarāyaṇasyaivaṃ taddarśanāt ..3.4.8..

 

.. Adhika, more, different. …, Upadeshat, owing to the teaching about. … Tu, but … Badarayanasya, of Badarayana. … Evam, thus, Tad, about that. … Darshanat, because of the Shastric text.

 

8. Vidya is greater than Karma, for such is the teaching of Badarayana, and because such is to be seen in the scriptures. — 437.

 

COMMENTARY

 

The word «Tu» (but) sets aside the- Purvapaksha. It must be understood that Vidya’ is greater than Karma, because all Karmas are performed in order to acquire Vidya; and Vidya is the principal, and Karma is subordinate to it Why? Because such is the teaching of Badarayana. Nor is his teaching without authority, because we see scriptural texts as authority for the same. For example, in Brihadaranyaka Upanishad, IV., 4. 22, we read:

Brahmanas seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (of Brahman) only, mendicants leave their homes.

The above texts show that Vidya is the result of Karma; and they enjoin Karma not for its own sake, but because Kaunas lead to Vidya. When once the Vidya arises by the strenuous performance of Karmas, then these Karmas themselves are abandoned, because no longer necessary, after the Vidya has been obtained; and because it is a well-known fact that the end is greater than the means. When once the end is accomplished, the means become no longer necessary.

It has been said that excellent men possessing Brahma-Vidya have been seen performing Karmas, men like King Janaka and Ashvapati, and that, therefore, Vidya is complementary to Karma. This argument is next being refuted in the following Sutra.