Brahma-Sūtra 3.4.39

English of translation of Brahmasutra 3.4.39 by Roma Bose:

“But than this the other is better, on account of indication.”

Nimbārka’s commentary (Vedānta-pārijāta-saurabha):

Being within a stage of life is “better” than standing midway, also “on account of the indication”, viz. “Let one not remain without a stage of life” (Dakṣa-smṛti 1.10^[1]).

Śrīnivāsa’s commentary (Vedānta-kaustubha)

“Than this,” i.e. than standing midway, “the other”, i.e. being within a stage of life, is “better”, since it secures the perfection of the means to knowledge, i.e. is productive of knowledge within a short time. Why? “On account of indication.” The scriptural text: “By it goes the knower of Brahman, the doer of meritorious deeds, the shining one” (Bṛhadāraṇyaka-upaniṣad 4.4.9) shows the going of those belonging to particular stages of life through the path of gods. The meaning of the text is that ‘the knower of Brahman’, ‘the doer of the meritorious deeds’, i.e. the doer of the works incumbent on his own stage of life, “by it”, i.e. by means of knowledge increased by works, go to Brahman through the path of gods—on account of such a scriptural reference to ‘the doer of meritorious deeds’. And, there are four stages of life in conformity with the text: “And those who in the forest” (Chāndogya-upaniṣad 5.10.1). On account of Smṛti passages as well, such as: “Let not a twice-born remain outside the stages of life even for a single day”^[2] (Dakṣa-smṛti 1.10), “If one stays outside the stages of life for a year, one should undergo penance. The Highest Person, forsooth, the soul of the Universe, is pleased by a person who practises the duties incumbent on his caste and stage of life; nothing else pleases Him”, and so on.

If, accidentally, it be impossible for one to enter any stage of life, then one may attain salvation through the muttering of prayers, fasting, charity, worship of the deity, non-violence, contentment, straightforwardness, company of the great and so on. Thus says Yājñavalkya: “Being within a stage of life is not the sole impetus to performing religious duties; let a Brāhmaṇa practise them (whether he be within a special stage of life or not). Hence, let no one do to others what is unpalatable to one’s own self”.

It is said in historical legends too: “For what is the use of an āśrama to one who abiding in knowledge is modest, who has the senses under control and who abides in honesty?” For that very reason, it has been said in the Mahā-bhārata that even in the absence of the mark of an āśrama, one should perform religious duties thus: “Even one who is corrupted should perform religious duties. The mark (of an āśrama) is not the cause of religious duties”. Hence it is established that in spite of the greater excellence of the state of belonging to a stage of life, knowledge may be gained even by those who do not belong to any special stage of life,—such as bachelors, widowers and so on,—through the muttering of prayers and the like.

Here ends the section entitled “Widowers” (9).

Comparative views of Baladeva Śaṅkara and Bhāskara:

All others add a “ca” at the end.

Comparative views of Baladeva:

He too begins a new adhikaraṇa here (five sūtras), concerned with the question, viz. whether one who belongs to a stage of life is higher or one who does not, and arrives at a conclusion opposite to that of Nimbārka, viz. that one who does not belong to any stage of life is higher. Hence the sūtra: “But than this (i.e. the state of belonging to a particular āśrama) the other (i.e. the state of not belonging to any āśrama, viz. that of a nirapekṣa devotee) is better, on account of indicatory mark”.^[3]

Footnotes and references:

[1]:

P. 71, line 31. Quoted by Śaṅkara, Rāmānuja, Bhāskara and Śrīkaṇṭha.

[2]:

The text reads “kṣaṇam”.

[3]:

Govinda-bhāṣya 3.4.39, p. 281, Chap. 3. “Ataḥ sāśramatvāditran nirāśramatvam eva jyāyaḥ śreṣṭhaṃ vidyā-sādhanam mantavyam.”