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Of this view the Sutra disposes, 'The works of the asramas also. The works belonging to each asrama have to be performed by those also who do not aim at more than to live according to the asrama; for they are specifically enjoined by texts such as as long as life lasts he is to offer the Agnihotra'; this implies a permanent obligation dependent on life. Up. And on account of co-operativeness.
Compare texts such as 'He is to go into the forest, and is not to return from thence'; 'Having renounced the world he is not to return. And hence persons who have lapsed from their asrama are not qualified for meditation on Brahman. This view of his the Sutrakara strengthens by a reference to the opinion of Jaimini.
The entire text thus evidently means to enjoin on any one standing within any asrama learning, a childlike state, and mauna as auxiliary means of knowledge, in addition to sacrifices and the other special duties of the asramas. Ch. Up. As knowledge belongs to the members of all asramas it belongs to the householder also, and for this reason the Upanishad winds up with the latter. Up.
This we learn from Scripture itself: 'Him Brahmanas seek to know by the study of the Veda, by sacrifices, gifts, austerities, and fasting. This passage shows that works such as the Agnihotra give rise to knowledge, and as knowledge in order to grow and become more perfect has to be practised day after day until death, the special duties of the asrama also, which assist the rise of knowledge, have daily to be performed.
There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem. "Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa.
The latter state may be due to misfortune; but he who can should be within an asrama, which state is the more holy and beneficial one. This follows from inference only, i.e. Here terminates the adhikarana of 'widowers. The doubt here arises whether those also who have fallen from the state of life of a Naishthika, Vaikhanasa or Parivrajaka are qualified for the knowledge of Brahman or not.
That the origination of true knowledge depends on certain conditions of caste, asrama, religious duty, purity of conduct, time, place, and so on, follows from certain scriptural texts, as e.g. Up. The arguments founded on texts alleged to declare that the soul of the wise does not pass out of the body at all we have refuted above.
'He who has become that, i.e. he who has entered on the condition of a Naishthika or the like 'cannot become not that, i.e. may not live in a non-asrama condition; since scriptural texts restrain men who once have entered the Naishthika, &c., state 'from the absence of the forms of that, i.e. from the discontinuance of the special duties of their asrama.
The works of the asramas also, on account of their being enjoined. It has been said that sacrifices and other works are auxiliary to the knowledge of Brahman. The doubt now arises whether those works are to be performed by him also who merely wishes to fulfil the duties of his asrama, without aiming at final Release, or not.
Such knowledge is to be attained only through the due daily performance of religious duties as prescribed for a man's caste and asrama, such performance being sanctified by the accompanying thought of the true nature of the Self, and having the character of propitiation of the highest Person.
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