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Sure艣var膩c膩rya authored 鈥�叠峁沨补诲腻谤补峁噛补办补惫腻谤迟颈办补鈥�. Some followers of this 鈥�痴腻谤迟颈办补鈥� think that as the person engaged in the discussion or consideration of 鈥�颁补谤补办补蝉补峁僪颈迟腻鈥�, 鈥�厂耻艣谤耻迟补蝉补峁僪颈迟腻鈥� etc. for acquiring the knowledge of medical science, sometimes performs another work, similarly, the striver engaged in the consideration of Vedanta for acquiring the 产谤补丑尘补箩帽腻苍补, may have tendency to another work. For the prevention of that tendency to another work, 辫补谤颈蝉补峁僰丑测腻惫颈诲丑颈 is accepted in the word 鈥�艣谤辞迟补惫测补岣�鈥�.

Because the 鈥�颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲鈥� declares abstination from the works other than the thinking about Brahman as the means for salvation, by the sentence:

鈥�brahmasa峁僺tho鈥檓峁泃atvam, eti鈥�^[1]

(A person firmly established in Brahman attains immortality).

The root 鈥�蝉迟丑腻鈥� prefixed by 鈥�sam鈥� means 鈥�completion鈥�. So, the word 鈥�brahmasa峁儾醭俪竽�鈥� means 鈥榗ompletion in Brahman鈥�. In another words, it means, end of works other than the thinking about Brahman.

Other works or engagements have also been prohibited by the sentence,

鈥�tam evaika峁� j膩natha 膩tm膩nam 补苍测腻 v膩co vimu帽cath膩m峁泃asyai峁�a 蝉别迟耻岣�鈥�^[2]

(Know that one soul only. Give up all sentences or words which are opposed to the knowledge of soul. This knowledge of soul is the way to immortality).

The 蝉尘峁泃颈-text also declares that as long as a person does not sleep and as long as he is alive, so long he should spend his time by thinking the 痴别诲腻苍迟补.

The gist of this view is that when a person follows 艣谤补惫补峁嘺, manana and 苍颈诲颈诲丑测腻蝉补苍补 along with other works like reading of the medical science etc., then the 辫补谤颈蝉补峁僰丑测腻惫颈诲丑颈 applies. Consequently, the means which do not lead him to 产谤补丑尘补箩帽腻苍补 are eliminated at first. Then he follows the right means to 产谤补丑尘补箩帽腻苍补. This is the function of 辫补谤颈蝉补峁僰丑测腻惫颈诲丑颈 with reference to the 艣谤补惫补峁嘺vidhi. Accepting 辫补谤颈蝉补峁僰丑测腻惫颈诲丑颈 in 艣谤补惫补峁嘺 is necessary because only 艣谤补惫补峁嘺 etc. lead us to 产谤补丑尘补箩帽腻苍补 ; but other activities like reading the medical books etc. do not help us to attain 产谤补丑尘补箩帽腻苍补.

Objection: There is no other means of 产谤补丑尘补箩帽腻苍补 along with 艣谤补惫补峁嘺 etc. So, it is unnecessary to admit 辫补谤颈蝉补峁僰丑测腻惫颈诲丑颈 in 艣谤补惫补峁嘺 for the prohibition of the activities other than 艣谤补惫补峁嘺 etc.

Reply: No. It can not be said. Because Sa峁僰ar膩c膩rya had admitted niyamavidhi in 鈥�mauna鈥� or 鈥�苍颈诲颈诲丑测腻蝉补苍补鈥� by the sentence,

鈥�yasmin pak峁�e bhedadar艣anapr膩baly膩t na pr膩p峁噊ti, tasmin e峁�a岣� 惫颈诲丑颈岣� iti.鈥�^[3]

(Niyamavidhi is accepted in that case in which 鈥�苍颈诲颈诲丑测腻蝉补苍补鈥� is alternatively unattained because of excessiveness of dualism nourished by a striver).

Appaya 顿墨办峁�i迟补 explained it in his 鈥�厂颈诲诲丑腻苍迟补濒别艣补蝉补峁僩谤补丑补鈥� in this way鈥攖he person who has 艣谤补惫补峁嘺 of the 痴别诲腻苍迟补 and who is contended with only the knowledge obtained from that 艣谤补惫补峁嘺, or the person who engages himself in any work not related to Brahman, may no longer engage himself in 苍颈诲颈诲丑测腻蝉补苍补 which is conducive to 产谤补丑尘补箩帽腻苍补 which removes ignorance. So, some unnecessary and misguiding means are alternatively obtained. To prevent this, niyamavidhi is acknowledged in 苍颈诲颈诲丑测腻蝉补苍补. When the right means and the misguiding means are collectively obtained with regard to 艣谤补惫补峁嘺, the 辫补谤颈蝉补峁僰丑测腻惫颈诲丑颈 may be accepted to prohibit the misguiding means.

Sure艣var膩c膩rya has accepted both niyamavidhi and 辫补谤颈蝉补峁僰丑测腻惫颈诲丑颈 in 艣谤补惫补峁嘺 for different strivers in his 鈥�狈补颈峁�k补谤尘补蝉颈诲诲丑颈鈥�. He said鈥�

鈥�苍颈测补尘补岣� 辫补谤颈蝉补峁僰丑测腻 v膩 vidhyartho鈥檖i bhavet 测补迟补岣� |
an膩tm膩dar艣anenaiva param膩tm膩nam up膩smahe 触触鈥�^[4]

(The meaning of the injunction in 艣谤补惫补峁嘺, may be regulation or exclusion, because we worship the Supreme Soul only through not seeing the objects other than the soul.)

Footnotes and references:

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[1]:

艢膩峁僰arabh膩峁�yam on Brahmas奴tra鈥�2.23.1.

[2]:

惭耻峁嘾补办辞辫补苍颈峁�a诲鈥�2.2.5.

[3]:

艢膩峁僰arabh膩峁�ya on Brahmas奴tra鈥�3.4.47.

[4]:

狈补颈峁�k补谤尘补蝉颈诲诲丑颈鈥�1.88.