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III ADHYAYA, 4 PÂDA, 48.
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means of attaining to Brahman; how then are we to understand the K handogya's declaring that a man, in order to attain to Brahman, is throughout his life to carry on the duties of a householder 12-To this the next Satra replies.
47. But on account of the existence (of knowledge) in all, there is winding up with the householder.
As knowledge belongs to the members of all asramas it belongs to the householder also, and for this reason the Upanishad winds up with the latter. This winding up therefore is meant to illustrate the duties (not of the householder only, but) of the members of all asramas. Analogously in the text under discussion (Bri. Up. III, 5) the clause A Brahmana having risen above the desire for song, the desire for wealth, and the desire for worlds, wanders about as a mendicant,' intimates duties belonging exclusively to the condition of the wandering beggar, and then the subsequent clause therefore let a Brahmana having done with learning,' &c., enjoins pânditya, bálya, and mauna (not as incumbent on the pärivrågaka only, but) as illustrating the duties of all asramas.-This the next Satra explicitly declares.
48. On account of the others also being taught, in the same way as the condition of the Muni.
The injunction, on him who has passed beyond all desire, of mauna preceded by pårivragya (wandering about as a mendicant), is meant to illustrate the duties of all asramas. For the duties of the other asramas are taught by Scripture no less than those of the Muni (and the householder). Similarly it was shown above that in the text
There are three branches of sacred duty-he who is founded on Brahman goes to immortality,' the term 'founded on Brahman' applies equally to members of all asramas.—It therefore remains a settled conclusion that
Kh. Up. VIII, 13.
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