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this rule, even if for them the obligation is based in an irreversible interior transformation. |
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4. UMS III.4.41-42 Two views are presented as to whether a student who "falls" from celibacywho reverts to an earlier state of lifecan perform expiation and be restored to his renunciant state. |
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5. UMS III.4.43 extends 41-2; however the lapse from celibacy is evaluated, the lapsed person is to be expelled from ordinary society and from all transactions with respect to "sacrifice, study, and matrimonial ceremony." |
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6. UMS 111.4.47-49 The state of silence, mentioned in the Brhadaranyaka Upanisad 3.5.1, is judged obligatory for those who seek Brahman. |
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7. UMS III.4.50 The same text says that the renunciant should live as a child. But this does not indicate complete irresponsibility, which would be indecent; rather, the injunction intends the childlike virtues of humility and lack of pretension, etc. |
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8. UMS III.4.51 The successful satisfaction of the desire to know Brahman and the consequent inquiry into that knowledge of Brahman which is liberation may occur in this lifetime, or in another birth. |
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9. UMS III.4.52 When knowledge is attained, the consequent liberation is always one and the same for all those who acquire it. |
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These nine adhikaranas map the life of the Advaitin according to specific and limited differences, and establish important continuities with the orthodox tradition as a whole. The renunciant is totally free, but is located deeply within the orthodox fold; restrictions still apply, sanctions are still enforced, and the achieved knower is expected to behave responsibly, not like a child. Though the liberated state is beyond words it occurs, like Advaita's truth, after the Text, after its words and procedures of reading and arguing, its intellectual and social practices, and |
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