parāmarśaṃ jaiminiracodanā cāpavaditi hi ..3.4.18..

SUTRA III. 4. 18.

 

परामर्शं जैमिनिरचोदना चापवदिति हि॥३.४.१८॥

parāmarśaṃ jaiminiracodanā cāpavaditi hi ..3.4.18..

 

… Paramarsham, (the Shruti has) a favourable reference to (Karma), .. Jaiminih, Jaimini holds. … Achodana, absence of injunction. .. Cha, and. …Apavadati, forbids, .. He, because.

 

18. Jaimini holds that the scripture not only enjoins Karma to the wise, but reproaches those who renounce Karmas, and does not expressly prohibit Karmas (therefore, the text about Kamachara refers to injunctive Karmas only). — 447.

 

COMMENTARY

 

The meaning of the text quoted in III., 4. 15, is that the wise sage has full liberty of doing as he likes those Karmas only which have been ordained as a rule. (The sago is not at liberty to do Karmas which have been prohibited). He has option to do in any way he likes the enjoined Karmas. It does not mean that enjoined Karmas may be omitted altogether. Thus one of the enjoined Karmas is morning prayer or Sandhya. The ordinary men must perform Sandhya strictly, at the proper time, but an illumined sage may perform it at any time he likes. This is the meaning of Kamachara.

Because the scripture itself shows that even the wise sage must perform Karmas, and it denounces those who have abandoned Karmas, therefore, there is no express text enjoining the renunciation of Karmas. The reason is this. Because the scriptures have reference to the wise with regard to Karma, and because it reproaches those who renounce Karmas, therefore, it follows that the true spirit of the scripture is not to teach the renunciation of Karmas nor we can infer the existence of any such rule «let the wise renounce Karmas». The sense is this. The second verse of the Ishavasya Upanishad which declares that a man must perform Karmas is an authority which enjoins Karmas even to the wise. Similarly, the Shruti of the Taittiriya’s which declares that «a man who renounces Karmas loses his progeny» is an authority reproaching those who have abandoned Karmas Reading these texts together, it is not possible to infer that there should be any text enjoining the abandonment of Karmas. Because, enjoining and prohibiting the same act simultaneously, is a contradiction not contemplated by the scriptures. Nor can you say that there will be no scope for texts which declare the renunciation of Karmas. In our view, those texts will find their scope in the case of cripples, blind men, etc., who through physical or mental infirmity are incapable of performing Karmas. Therefore, the wise sage must undertake the performance of the Shrauta and Smarta Karmas, the various ceremonial worships taught in the Vedas and Smritis, and in this case latitude is given to him to perform them anyhow This is the meaning of the text Kenasyat, Yenasyat of the Brihadaranyaka Upanishad quoted above. That text does not mean that a wise sage can renounce Karmas or perform them at his option. This is the opinion of Jaimini.

Thus according to the opinion of Jaimini, the above text of the Brihadaranyaka Upanishad is an authority enjoining the performance of Karmas and observing: the rule of good conduct for all men. The author now shows that in his opinion the above text gives permission to do as one likes. He gives this meaning in the next Sutra.