38. And there is the promotion (of knowledge) through special acts (of duty).
The above conclusion is founded not only on Reasoning and Smriti; but Scripture even directly states that knowledge is benefited by practices not exclusively prescribed for the âsramas, 'By penance, abstinence, faith, and knowledge he is to seek the Self (Pr. Up. I, 10).
39. But better than that is the other also on account of an inferential mark.
Better than to be outside the âsramas is the condition of standing within an âsrama. The latter state may be due to misfortune; but he who can should be within an âsrama, which state is the more holy and beneficial one. This follows from inference only, i.e. Smriti; for Smriti says, 'A Brâhmana is to remain outside the âsramas not even for one day.' For one who has passed beyond the stage of Brahmakarya, or whose wife has died, the impossibility to procure a wife constitutes the misfortune (which prevents him from belonging to an âsrama).—Here terminates the adhikarana of 'widowers.'
40. But of him who has become that there is no becoming not that, according to Jaimini also, on account of (Scripture) restraining from the absence of the forms of that.
The doubt here arises whether those also who have fallen from the state of life of a Naishthika, Vaikhânasa or Pârivrâjaka are qualified for the knowledge of Brahman or not.—They are so, since in their case, no less than in that of widowers and the like, the growth of knowledge may be assisted by charity and other practices not confined to âsramas.—This primâ facie view the Sûtra sets aside. 'He who has become that,' i.e. he who has entered on the condition of a Naishthika or the like 'cannot become not that,' i.e. may not live in a non-âsrama condition; since scriptural texts restrain men who once have entered the Naishthika, &c., state 'from the absence of the forms of that,' i.e. from the discontinuance of the special duties of their âsrama. Compare texts such as 'He is to go into the forest, and is not to return from thence'; 'Having renounced the world he is not to return.' And hence persons who have lapsed from their âsrama are not qualified for meditation on Brahman. This view of his the Sûtrakâra strengthens by a reference to the opinion of Jaimini.—But cannot a Naishthika who, through some sin, has lapsed from his duties and position, make up for his transgression by some expiatory act and thus again become fit for meditation on Brahman?—To this point the next Sûtra refers.
41. Nor the (expiatory performance) described in the chapter treating of qualification; that being impossible on account of the Smriti referring to such lapse.
Those expiatory performances which are described in the chapter treating of qualification (Pû. Mî. Sû. VI) are not possible in the case of him who has lapsed from the condition of a Naishthika; since such expiations do not apply to him, as is shown by a Smriti text referring to such lapse, viz. 'He who having once entered on the duties of a Naishthika lapses from them, for such a slayer of the Self I do not see any expiatory work by which he might become clean.' The expiatory ceremony referred to in the Pûrva Mimâmsâ therefore applies to the case of other Brahmakârins only.
42. A minor one, thus some; (and hence they hold) the existence (of expiation), as in the case of eating. This has been explained.
Some teachers are of opinion that even on the part of Naishthikas and the rest the lapse from chastity constitutes only a minor offence which can be atoned for by expiatory observances; in the same way as in the case of the eating of forbidden food the same prâyaskitta may be used by the ordinary Brahmakârin and by Naishthikas and the rest. This has been stated by the Smriti writer, 'For the others also (i.e. the Naishthikas and so on) the same (rules and practices as those for the Upakurvâna) hold good, in so far as not opposed to their âsrama.'