"Vyasa said, 'These, then, are the obligatory acts ordained for
Brahmanas. One possessed of knowledge always attains to success by going
through (the prescribed) acts. If no doubt arises in respect of acts,
then acts done are sure to lead to success. The doubt to which we refer
is this: whether acts are obligatory or whether they are optional.What the distinction is between anta and nidhan is not obvious. The commentator is silent. K.P. Singha translates the verse correctly. The Burdwan translator makes utter nonsense of the words in the second line.
As regards this (doubt about the true character of acts, it should be
said that), if acts are ordained for man for inducing knowledge (by which
alone Brahma or Emancipation is to be attained, even then) they should be
regarded as obligatory (and not optional). I shall now discourse on them
by the light of inferences and experience. Listen to me.Whether karma is swabhava or jnanam means (as the commentator explains) whether it is obligatory or optional. Jnanam, of course, means here jnana-janakam, i.e., leading to knowledge. Knowledge is essential to success or emancipation. If acts become necessary for leading to knowledge, the doubt may then arise that they cease to be obligatory, for knowledge may be supposed to be attainable otherwise than by acts. K.P. Singha translates this verse correctly, the Burdwan translator incorrectly, and, as usual, misunderstands the gloss completely. With
respect to acts some men say that Exertion is their cause. Others say
that Necessity is their cause. Others, again, maintain that Nature is the
cause. Some say that acts are the result of both Exertion and Necessity.
Some maintain that acts flow from Time, Exertion, and Nature. Some say
that of the three (viz., Exertion, Necessity, and Nature), one only (and
not the other two) is the cause. Some are of opinion that all the three
combined are the cause.The first line of this verse is exceedingly terse. The construction, as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam (jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih. One cannot help admiring Nilakantha for his patience and ingenuity. Some persons that are engaged in the
performance of acts say, with respect to all objects, that they exist,
that they do not exist, that they cannot be said to exist, that they
cannot be said not to exist, that it is not that they cannot be said to
exist, and lastly, that it is not that they cannot be said not to exist.
(These then are the diverse views entertained by men). They, however,
that are Yogins, behold Brahma to be the universal cause. The men of the
Treta, the Dwapara, and the Kali Yugas are inspired with doubts. The men,
however, of the Krita Yuga are devoted to penances, possessed of tranquil
souls, and observant of righteousness.Daiva is explained by the commentator as Grahah or Kalah. I think, it is used to signify some kind of blind force whose origin is untraceable. Hence, I render it necessity. Vritti in verse 5 is evidently Exertion, for the word implies course, of conduct, Avivekam is samuchchayam or a combination of all the three. In that age all men regard
the Richs, the Samans, and the Yajuses as identical not withstanding
their apparent diversity. Analysing desire and aversion, they worship
only penance.Inspired with doubt,' with reference to the declarations of the Srutis. 'Possessed of tranquil souls,' i.e., not penetrated by doubts of any kind. Devoted to the practice of penances, steadfast in
them, and rigid in their observance, one obtains the fruition of all
desires by penances alone. By penance one attains to that by becoming
which one creates the universe. By penance one becomes that in
consequence of which one becomes the puissant master of all things.In the Treta and the other Yugas people are seen professing attachment or devotion to one only of the Vedas and not to the others, be it the Richs, the Samans, or the Yajuses. The speaker, dissatisfied with this refers to the Krita age as one in which such difference of faith were not observable. The men of that age regarded all the Vedas equally, and, in fact, as even identical.
That Brahma has been expounded in the declarations of the Vedas. For all
that, Brahma is inconceivable by even those that are conversant with
those declarations. Once more has Brahma been declared in the Vedanta.
Brahma, however, cannot be beheld by means of acts.Jiva or Chit becomes puissant and succeeds in creating the universe by means of penance. By penance one attains to Brahma, and, therefore, universal puissance. This has been sufficiently explained in the previous Sections. The sacrifice
ordained for Brahmans consists in japa (meditation and recitation), that
for Kshatriyas consists in the slaughter of (clean) animals for the
gratification of the deities; that for Vaisyas consists in the production
of crops and, the keep of domestic animals; and that for Sudras in menial
service of the: three other orders. By observing the duties laid down for
him and by studying the Vedas and other scriptures, one becomes a Dwija
(regenerate). Whether one does any other act or not, one becomes a
Brahmana by becoming the friend of all creatures.This is one of the most important verses in this section, for, as the commentator explains, this furnishes the answer to the question proposed in the previous section, viz., 'what is that knowledge?' In the Vedas both acts and knowledge have been spoken of. In the province of acts, Brahma has been represented as Indra and the other gods. Brahma, therefore, as spoken of there, is 'gahana', or hidden to (or inconceivable by) even those that are conversant with that province or sphere of the Vedas. In the Vedanta, again, knowledge or Vidya has been spoken of as the means by which to attain to Brahma. The knowledge or Vidya, therefore, which is the subject of the question, is not what is implied by Pravritti dharma or by Nivritti as used in the previous section. In the beginning
of Treta, the Vedas and sacrifices and the divisions of caste and the
several modes of life existed in, their entirety. In consequence,
however, of the duration of life being decreased in Dwapara, those are
overtaken by decline. In the Dwapara age as also in the Kali, the Vedas
are overtaken by perplexity. Towards the close of Kali again, it is
doubtful if they ever become even visible to the eye.The second line of this verse corresponds with the second line of verse 87 of Chapter II of Manusmriti. In that age,
the duties of the respective order disappear, and men become afflicted by
iniquity. The juicy attributes of kine, of the earth, of water, and
(medicinal and edible) herbs, disappear.They are seen and not seen is an idiomatic expression for 'becoming invisible.' Through (universal)
iniquity the Vedas disappear and with them all the duties inculcated in
them as also the duties in respect of the four modes of life. They who
remain observant of the duties of their own order become afflicted, and
all mobile and immobile objects undergo a change for the worse.i.e., kine do not yield copious and sweet milk; the soil ceases to be fertile; water ceases to be sweet; and the medicinal and edible herbs lose their virtues of healing as also their flavour. As
the showers of heaven cause all products of the earth to grow, after the
same manner the Vedas, in every age, cause all the angas to grow.The commentator thinks that Swadharmasthah is connected with asramah in the first line. I prefer the more obvious construction.
Without doubt, Time assumes diverse shapes. It has neither beginning nor
end. It is Time which produces all creatures and again devours them. I
have already spoken of it to thee. Time is the origin of all creatures;
Time is that which makes them grow; Time is that which is their
destroyer; and lastly it is time that is their ruler. Subject to pairs of
opposites (such as heat and cold, pleasure and pain, etc.), creatures of
infinite variety rest on Time according to their own natures (without
being otherwise than how they have been ordained by supreme Brahma).'Varshati means pushnati. Angani means the observances necessary for the practice of Yoga as also all kinds of rites and vows. The Vedas cause these to grow, and they, in their turn, aid all students of the Vedas in achieving their purposes.