Chapter III, Section IV, Adhikarana II

Adhikarana summary: Sannyasa is prescribed by the scriptures

 Sutra 3,4.18

परामर्शं जैमिनिरचोदना च, अपवदति हि ॥ १८ ॥

parāmarśaṃ jaiminiracodanā ca, apavadati hi || 18 ||

parāmarśaṃ—Mere reference; jaiminiḥ—Jaimini; acodanā—there is no injunction; ca—and; apavadati hi—because (the scripture) condemns (it).

18. Jaimini (thinks that in the texts referred to in the last Sutra there is) a mere reference (to Sannyasa), and not injunction, because (other texts) condemn (Sannyasa).

In the text quoted in the last Sutra (Chh. 2. 23. 1) Jaimini says that as there is no word showing that Sannyasa is enjoined on man, it is a mere reference and not an injunction. The Brihadaranyaka text quoted in the last Sutra says that some person do like that. Sruti here makes a mere statement of fact. It does not enjoin Sannyasa. Moreover, the text here praises steadfastness in Brahman. “But only one who is firmly established in Brahman attains immortality.” Sacrifice, study, charity, austertiy, studentship, and lifelong celibacy result in the attainment of the virtuous world. But immortality is gained only by him who is firmly established in Brahman. That is what the text says. Further, there are other texts which condemn Sannyasa. “Having brought to your teacher the wealth that he likes, do not cut off the line of progeny” (Taitt. 1. 11); “To him who is without a son (this) world does not belong” (Taitt. Br. 7. 18. 12) and so on.

 

 Sutra 3,4.19

अनुष्ठेयं बादरायणः, साम्यश्रुतेः हि ॥ १९ ॥

anuṣṭheyaṃ bādarāyaṇaḥ, sāmyaśruteḥ || 19 ||

anuṣṭheyam—Ought to be gone through; bādarāyaṇaḥ—Badarayana; sāmyaśruteḥ—for the scriptural text refers equally to all the four Asramas.

19. Badarayana (thinks that Sannyasa or monastic life) also must be gone through, for the scriptural text (cited) refers equally; to all the four Asramas (stages of life).

In the text cited, sacrifice etc. refer to the householder’s life, penance to Vanaprastha, studentship to Brahmacharya and ‘one who is firmly established in Brahman’ to Sannyasa. So the text equally refers to all the four stages of life. The text relating to the first three stages refers to what is enjoined elsewhere. So also does the text relating to Sannyasa. Hence Sannyasa also is enjoined and must be gone through by all.

 

 Sutra 3,4.20

विधिर्वा धारणवत् ॥ २० ॥

vidhirvā dhāraṇavat || 20 ||

vidhiḥ—Injunction; vā—or rather; dhāraṇavat—as in the case of the carrying (of the sacrificial fuel).

20. Or rather (there is an) injunction (in this text), as in the case of the carrying (of the sacrificial fuel).

This Sutra now tries to establish that there is an injunction about Sannyasa in the Chhandogya passage cited. There is a Sruti text referring to Agnihotra performed for the manes, which runs as follows: “Let him approach, carrying the sacrificial fuel below; for above he carries it for the gods.” The last clause Jaimini interprets as an injunction, though there is no word in it to that effect, because such an injunction is nowhere else to be found in the scriptures. On account of its newness (Apurvata) it is an injunction. Following this argument this Sutra says that in Chh. 2. 23. 1 there is an injunction with respect to Sannyasa, and not a mere reference, as it is not enjoined anywhere else. Moreover, there are Sruti texts which directly enjoin Sannyasa: “Or else he may wander forth from the students’ life, or from the house, or from the forest” (Jab. 4).

Again Jaimini himself says that even glorification, to be relevant, must be in a complimentary relation to an injunction. In the text cited steadfast devotion to Brahman is being praised, and so it has an injunctive value. Now is it possible for one engaged in sacrificial rites etc. to be wholly devoted to Brahman? Devotion to Brahman means constant meditation on It without any disturbing thought. Such a thing is impossible for a householder engaged in ritualistic work. It is possible only for a Sannyasin who has renounced all work, and not for others.

Neither is it true that Sannyasa is prescribed only for those who are lame, blind, etc., and therefore unfit for ritualistic work. The text cited above (Jab. 4) makes no such difference. Moreover, Sannyasa is meant as a means to the realization of Brahman, and it is to be acquired in a regular prescribed way. “The wandering mendicant with coloured dress, shaven-headed, accepting no gifts, qualifies himself for the realization of Brahman.” Therefore Sannyasa is prescribed by the scriptures and Knowledge, because it is enjoined on Sannyasins, is independent of work.