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III ADHYAYA, 4 PÂDA, 40. 705 The above conclusion is founded not only on Reasoning and Smriti; but Scripture even directly states that knowledge is benefited by practices not exclusively prescribed for the asramas, 'By penance, abstinence, faith, and knowledge he is to seek the Self' (Pr. Up. I, 10).
39. 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 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. Smriti; for Smriti says,
A Brahmana is to remain outside the asramas not even for one day.' For one who has passed beyond the stage of Brahmakarya, or whose wife has died, the impossibility to procure a wife constitutes the misfortune (which prevents him from belonging to an asrama).—Here terminates the adhikarana of' widowers.'
40. But of him who has become that there is no becoming not that, according to Gaimini also, on account of (Scripture) restraining from the absence of the forms of that.
The doubt here arises whether those also who have fallen from the state of life of a Naishthika, Vaikhånasa or Pårivrågaka are qualified for the knowledge of Brahman or not. - They are so, since in their case, no less than in that of widowers and the like, the growth of knowledge may be assisted by charity and other practices not confined to asramas.—This primâ facie view the Satra sets aside. • 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. Compare texts such as 'He is to go into [48]
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