Some hold that a Brahmavit may act as he desires. — 444.

SUTRA III. 4. 15.

 

कामकारेण चैके॥३.४.१५॥

kāmakāreṇa caike ..3.4.15..

 

… Kamakarena, with the action according to one’s desire. … Va. … or. Eke, some declare or hold.

 

15. Some hold that a Brahmavit may act as he desires. — 444.

 

COMMENTARY

 

According to one text of the Brihadaranyaka Upanishad recension, a Brahmavit is not touched by the good fruits of the good acts, or the evil consequences of a bad act. He may perform Karma, if he likes, only with the object of giving the rewards of such Karmas to the world in which he lives, for he does not require any Karma for himself. This is how they explain the text «So great is the glory of this Brahma-devoted sage», etc. Therefore, a Brahmavit may act as he likes, for no sin can taint him. The word Brahmana used in the above text means «one who has realised Brahman». It follows, therefore, that if a Brahmavit performs a Karma, ordained by Shastra, he does not get the reward of that Karma, and if he omits to do any such Karma, he does not got the sin of omission of such Karmas. In fact, he has cut off all relation between him and Karma. So that, the effects of Karma do not touch him. Like the lotus leaf in water, he is not wetted by Karma. And in the burning fire of his Vidya, all evil effects of the non-performance of Karma are reduced to ashes instantaneously, as a handful of grass thrown into fire. Therefore, this power of acting as he likes, is the great glory of Vidya. This sense is further enlarged in the next Sutra.

SUTRA III. 4. 16.

 

उपमर्दं च॥३.४.१६॥

upamardaṃ ca ..3.4.16..

 

…. Upamardam, destruction. .. Cha, and.

 

16. And there is destruction (of all Karmas through Vidya), (therefore, Vidya is pre-eminent). — 445.

 

COMMENTARY

 

The following texts of the Mundaka Upanishad and of the Gita show that Vidya is not only not subordinate to Karma, but the destroyer of it.

The fetter of the heart is broken, all doubts are solved, all his works (and their effects) perish, when He has been beheld who is high and low (cause and effect). — (II., 8).

As the burning fire reduces fuel to ashes, O Arjuna, so doth the fire of wisdom reduce all actions to ashes. — (Gita, IV., 37.)

These texts show that Vidya destroys all Karmas; therefore, the majesty of Vidya is pre-eminent. When she can destroy the effects of the half-enjoyed Prarabdha Karmas eyen, then where is the wonder that after acquisition of Vidya, a man may renounce all Karmas ordained by the scriptures, and yet incur no guilt?

How do you say, (objects the Purvapakshin), that Vidya destroys Prarabdha Karmas even, for all authors of Shastras are agreed in the view, that Prarabdha Karmas are destroyed only by suffering, and there is no other method of their destruction admitted by the theologians.

To this we reply, that though the Vidya has the power of burning to ashes all Karmas, yet the illumined sage, who has harmonised his will with that of the Supreme Lord, allows Prarabdha Karmas to continue to produce their effects, in order to carry on the will of the Lord, and to spread His glory in this world. The sago allows the Vidya to singe the Prarabdha Karmas, but not to reduce them to ashes. Prarabdha Karmas of such a sage are like a half-burnt cloth, which retains its texture, and looks like a cloth; but which at the slightest touch, falls into pieces. The wise sago is dressed in such a Prarabdha Karma, and carries on the activities generated by such Karma. This is what is meant by the phrase that the Prarabdha Karma is destroyed only by enjoyment. The author of the Sutra will himself explain this further in IV., 1. 15.