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state of life (asrama), is he then repositioned within a new but still determinative set of constraintsi.e., within another state of life? By elaborate textual arguments UMS III.4.18-20 concludes that there are states of life other than the householder's, which are subject to textual legitimation and schematization: renunciation itself becomes a fourth state of life, and the renunciation of rites is scripturally authorized. |
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2. The Ritual Background to Renunciation |
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The establishment of a fourth state of life makes it possible to question further the balance between that absolute, unique state of life and its textual/ritual determination. The location of the renunciant's life vis à vis the tradition is examined in UMS III.4.25, 26 (and 27), in 32-33, and in the consequent description of the renunciant which is the predominant topic of the adhikaranas which comprise UMS III.4.36-52. We now consider these in turn. |
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The Advaita explanation as to why the performance of ritual is not a necessary background to knowledge is a careful balancing act which leaves the ritual apparatus entirely in place. UMS III.4.25"Therefore the renunciant does not need the installed sacred fires, and rites dependent thereon"points to the simpler and starker side of the Advaita position: since Advaita knowledge is not subordinate to rites (i.e., is not kratu-artha), this knowledge does not require for its achievement or maintenance the performance of rituals. Just as knowledge of rituals is not an obvious prerequisite to brahmajijñasa, there is no obvious way in which the performance of certain ritual actions is necessarily accessory to the realization of Brahman. |
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In UMS 111.4.26-27 the constraints of tradition are quickly reasserted: |
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III.4.26: On the strength of the upanisadic sanction of sacrifices, etc., all religious activities as well are necessaryin the way the horse is.
54 |
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III.4.27: The renunciant must be endowed with control of the mind, control of the sense organs, etc., since these con- |
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