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Updated: June 5, 2025
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.
But cannot a Naishthika who, through some sin, has lapsed from his duties and position, make up for his transgression by some expiatory act and thus again become fit for meditation on Brahman? To this point the next Sutra refers. Mi. Su.
'He who having once entered on the duties of a Naishthika lapses from them, for such a slayer of the Self I do not see any expiatory work by which he might become clean. The expiatory ceremony referred to in the Purva Mimamsa therefore applies to the case of other Brahmakarins only. This has been explained.
'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.
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