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Updated: June 25, 2025
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.
Nor does this imply a difference of works this the next Sutra declares. In any case they are the same, on account of twofold inferential signs. There is no radical difference of works; but in any case, i.e. whether they be viewed as duties incumbent on the asrama or as auxiliary to knowledge, sacrifices and other works are one and the same.
They are not, the Purvapakshin holds, since such knowledge is to be attained in a way dependent on the special duties of each asrama; while those who do not belong to an asrama are not concerned with asrama duties. This view the Sutra rejects.
Smriti also states this. Smriti also declares that men not belonging to an asrama grow in knowledge through prayer and the like. 'Through prayer also a Brahmana may become perfect. Up. But better than that is the other also on account of an inferential mark. Better than to be outside the asramas is the condition of standing within an asrama.
The only works prerequisite for meditation are those works which are incumbent on a man as a member of a caste or asrama, and these consist, in the Sudra's case, in obedience to the higher castes. But how can meditation on Brahman be undertaken by a man who has not studied the Vedas, inclusive of the Vedanta, and hence knows nothing about the nature of Brahman and the proper modes of meditation?
For final release consists just in the cessation of Nescience; how then can works to which there attach endless differences connected with caste, asrama, object to be accomplished, means and mode of accomplishment, &c. ever supply a means for the cessation of ignorance, which is essentially the cessation of the view that difference exists?
In the same way as in the case of those bound to chastity who, as the texts show, may possess the knowledge of Brahman knowledge is promoted by practices other than the Agnihotra and the like, so it is concluded in the case of those also who do not belong to any abrama knowledge may be promoted by certain practices not exclusively connected with any asrama, such as prayer, fasting, charity, propitiation of the divinity, and so on.
And with equal certainty we know from Scripture that this Supreme Lord, when pleased by the faithful worship of his Devotees which worship consists in daily repeated meditation on Him, assisted by the performance of all the practices prescribed for each caste and asrama frees them from the influence of Nescience which consists of karman accumulated in the infinite progress of time and hence hard to overcome; allows them to attain to that supreme bliss which consists in the direct intuition of His own true nature: and after that does not turn them back into the miseries of Samsara.
Those also who do not stand within any asrama are qualified for knowledge, 'because that is seen, i.e. because the texts declare that men such as Raikva, Bhishma, Samvarta and others who did not belong to asrama were well grounded in the knowledge of Brahman. Up.
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