According to him, it is certain
(i) that for the non-sacrificer there is neither this world nor the other, and
(ii) that liberation is impossible without discharging the three debts.
Only the grhastha, he thinks, does productive work (śrama), performs sacrifices and askesis and sustains the continuity of the human race as well as supports those who have become renunciates abandoning all productive work and rituals, because of their disbelief, foolishness, hopelessness, idleness or tiredness. Thus the position
of the grhastha being the root of all Dharma, how can it be true, Syumarasmi asks, that 'from the house liberation is impossible'? He further argues that according to sruti anything other than Vedic utterances cannot be Shastra.
A man with family accomplishes something very difficult, for he is engaged in scriptural study, sacrifices, begetting and bringing up of children and cultivating straightforwardness (honesty, ārjava), while pursuing some occupation for the maintenance of himself and his family; and if, in spite of doing all this, he has not done all that ought to be done and, consequently, there is no liberation for him, Syumarasmi exclaims, then fie (dhik) upon such a doer, what is done and such profitless labour !
He concludes:
liberation or whatever is the ultimate good must be attainable by relying on Vedic utterances; not to admit this leads to nihilism (nāstikya) and violation of the Veda.
Finally, he begs Kapila to comment on his thesis and enlighten him as to whatreally is welfare (nirāmaya) and eternity (anantya).
(i) that for the non-sacrificer there is neither this world nor the other, and
(ii) that liberation is impossible without discharging the three debts.
Only the grhastha, he thinks, does productive work (śrama), performs sacrifices and askesis and sustains the continuity of the human race as well as supports those who have become renunciates abandoning all productive work and rituals, because of their disbelief, foolishness, hopelessness, idleness or tiredness. Thus the position
of the grhastha being the root of all Dharma, how can it be true, Syumarasmi asks, that 'from the house liberation is impossible'? He further argues that according to sruti anything other than Vedic utterances cannot be Shastra.
A man with family accomplishes something very difficult, for he is engaged in scriptural study, sacrifices, begetting and bringing up of children and cultivating straightforwardness (honesty, ārjava), while pursuing some occupation for the maintenance of himself and his family; and if, in spite of doing all this, he has not done all that ought to be done and, consequently, there is no liberation for him, Syumarasmi exclaims, then fie (dhik) upon such a doer, what is done and such profitless labour !
He concludes:
liberation or whatever is the ultimate good must be attainable by relying on Vedic utterances; not to admit this leads to nihilism (nāstikya) and violation of the Veda.
Finally, he begs Kapila to comment on his thesis and enlighten him as to whatreally is welfare (nirāmaya) and eternity (anantya).