ato’nyadapītyekeṣāmubhayoḥ ..4.1.17..

SUTRA IV. 1. 17.

 

अतोऽन्यदपीत्येकेषामुभयोः॥४.१.१७॥

ato’nyadapītyekeṣāmubhayoḥ ..4.1.17..

 

.. Atah, than tin’s (declaration of the Shruti), than this (text which declares that the Prarabdha remains active through the Will of the Lord), … Anya, (the declaration of the Shruti) other than that, namely, the Shrutis like the «lotus leaf in water», «burning of Ishika reeds… Hi, because. … Ekesham, (in the branch) of some: in some Sakhas. … Ubhayoh, of both (the good and the evil deed that is commenced), the Prarabdha of good and evil.

 

17. (In the case of some Nirapeksha devotees, there takes place a non-clinging) of both (sorts of Prarabdhas, whether good or evil), because in some (Sakhas, like those of the Kaushitakins and Satyayanins), there is also a declaration other than (that of the Chhandogya, VI., 14. 2). — 498.

 

COMMENTARY

 

In the case of some Nirapekshas, however, who are extremely ardent lovers of God and are solely devoted to Brahman, there takes place the separation of both kinds of Prarabdha Karmas, namely, the Prarabdha of good and the Prarabdha of evil deeds; and they have not to suffer the consequences of their Prarabdha. In other words, in the case of some Nirapekshas, the Prarabdha is shaken off without their undergoing the enjoyment of that Prarabdha. The reason for this is that the declaration «the Prarabdha remains active in the case of the Jnanin, because it is the wish of the Lord that it should so remain’’ is modified by the counter declaration, as we find it in certain Sakhas, such as those of the Kaushitakins and the Shatyayanins. Thus the two Shrutis «His beloved relatives obtain the good, his unbeloved relatives the evil he has done», and «His sons obtain inheritance, his friends the good, his enemies the evil that he has done» — show that the Prarabdha is detached in the case of some. The sense is this, there are certain Shruti texts which declare that Karmas are destroyed either by knowledge or by suffering. While the texts above given show that the Karma is not destroyed by knowledge, but that it goes to the friends or foes of the knower of Brahman. The conflict of Shrutis, therefore, must be reconciled by giving them different scopes. This Shruti regarding the Karmas going to friend or foe, does not relate to Kamya Karmas. Because in the Sutras (IV., 1. 13 and IV., 1. 14) it has been shown that all Karmas except the Prarabdha, all good and evil deeds are destroyed by knowledge, while in the case of evil deeds there is no element of Kamyatva. [No one enunciates such a desire (Kama). «Let me do such and such evil deed, with the desire of suffering such and such hell-fire». Evil deeds, therefore, can never be said to be Kamya].

Note: The conflict of Shrutis arises thus: Two texts declare that the knower of Brahman performs works without the work clinging to him like a lotus leaf in water (Chh., Up., IV., 14. 3) and all stored up works are destroyed as the lire burns up Ishika reeds (Chh., V., 24. 3). These two texts of the Chhandogya Upanishad declare that Karma is destroyed by knowledge; while the text «there h delay for him so long as he does not die», (Chh. Up., VI., 14. 2), shows that Karma is destroyed by suffering. These three texts, two showing that Karma is destroyed by knowledge, and the third showing that it is destroyed by suffering only, must be reconciled with this fourth text which declares vicarious sufferings and enjoyments. How the Karmas of one man can be suffered or enjoyed by another man? How can the good or evil deeds of a Jnanin be suffered or enjoyed by his friends and foes? This is the problem propounded for solution.

This special Adhikarana teaches that the Lord bestows the good results of the good Prarabdha deeds of the Jnanin on the friends of such Jnanin, and puts the evil results of the evil Prarabdha deeds on the enemies of such Jnanin, and bring such Jnanin at once towards Him, because he is impatient to see the Lord, the supremely beloved; and he is not able to suffer the pangs of separation from Him any longer.

Thus the rule made by the Lord that the Prarabdha Karmas are destroyed only by enjoyment is not broken, for the Prarabdha Karmas of the Jnanin are enjoyed by his friends and foes. This vicarious enjoyment thus upholds the justice of the Lord and the unchanging nature of His laws.

But, says an objector, good and evil deeds are formless, and are not like physical ornaments, etc., that they may be given away to anybody, it is not, therefore, proper to say that a friend gets the good deeds, and the enemy gets the bad deeds. Moreover, it is open to another objection, namely, why should another man enjoy the fruit of deeds not done by him? To this objection, we reply, that the Lord is omnipotent, and has full power to do against the law. Therefore, in the case of some extremely yearning souls, there takes place detachment from Prarabdha Karmas, and such Karmas are attracted by other persons: and exhaust their force on them.

In the next Sutra, the doubt how the Prarabdha Karmas of the Nirapeksha devotees can go to another person is answered.