The Vedânta-Sûtras with the Commentary of Râmânuja, Part III — SBE Vol. 48 (trans. George Thibaut, 1904)

And what the text says as

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to king Soma (the moon) originating from jraddha when offered, also shows that jraddha must mean water.

6. ' On account of this not being stated by Scripture ' ; not so, on account of those who perform sacrifices and so on being understood.

But, a further objection is raised, in the whole section under discussion no mention at all is made of the soul; the section cannot therefore prove that the soul moves, enveloped by water. The text speaks only of different forms of water — .sraddha and the rest. — This, the Sutra points out, is not so, on account of those who perform sacrifices being understood. For further on in the same chapter it is said, that those who, while destitute of the knowledge of Brahman, practise sacrifices, useful works and alms, reach the heavenly world and become there of the essence of the moon (somara^anaA); whence, on the results of their good works being exhausted, they return again and enter on a new embryonic state (Kk. Up. V, 10). Now in the preceding section (V, 9) it is said that they offer sraddha in the heavenly world, and that from that oblation there arises the king Soma — an account which clearly refers to the same process as the one described in V, 10. We herefrom infer that what is meant in V, 9 is that that being which was distinguished by a body of sraddha, becomes a being distinguished by a body of the nature of the moon. The word body denotes that the nature of which it is to be the attribute of a soul, and thus extends in its connotation up to the soul. The meaning of the section therefore is that it is the soul which moves enveloped by water and the other rudimentary elements. — But the phrase ' him the gods eat* (V, 10, 4) shows that the king Soma cannot be the soul, for that cannot be eaten ! — To this the next Sutra replies.

7. Or it is metaphorical, on account of their not knowing the Self. For thus Scripture declares.

He who performs sacrifices, and so on, and thus does not know the Self, is here below and in yonder world a mere

Ill ADHYAYA, I PADA, 8. 589

— To this the next Sutra replies.

7. Or it is metaphorical, on account of their not knowing the Self. For thus Scripture declares.

He who performs sacrifices, and so on, and thus does not know the Self, is here below and in yonder world a mereIll ADHYAYA, I PADA, 8. 589 means of enjoyment for the devas. He serves them here, by propitiating them with sacrifices, and so on ; and when the gods, pleased with his service, have taken him up into yonder world, he there is a common means of enjoyment for them (since they are gratified by the presence of a faithful servant). That those not knowing the Self serve and benefit the gods, Scripture explicitly declares, ' He is like a beast for the devas' (Br/. Up. I, 4, 10). Smriti also declares, that while those who know the Self attain to Brahman, those who do not know it are means of enjoyment for the devas, ' To the gods go the worshippers of the gods, and they that are devoted to me go to me ' (Bha. Gi. VII, 23). When Scripture speaks of the soul being eaten by the gods, it therefore only means that the soul is to them a source of enjoyment. That eating the soul means no more than satisfaction with it, may also be inferred from the following scriptural passage, ' The gods in truth do not eat nor do they drink ; by the mere sight of that amrz'ta they are satisfied/ — It thus remains a settled conclusion that the soul moves enveloped by the subtle rudiments of the elements. — Here terminates the adhikara/za of * the obtaining of another body.'

8. On the passing away of the works, with a remainder, according to Scripture and Smrz'ti ; as it went and not so.

The text declares that those who only perform sacrifices and useful works ascend by the road of the fathers, and again return to the earth when they have fully enjoyed the fruit of their works, ' having dwelt there yavat sa/^patam, they return by the same way' (Kk. Up. V, 10, 5). The question here arises whether the descending soul carries a certain remainder (anuj-aya) of its works or not. — It does not, since it has enjoyed the fruit of all its works. For by ' anu^aya ' we have to understand that part of the karman which remains over and above the part retributively enjoyed ; but when the fruit of the entire karman has been enjoyed, there is no such remainder. And that this is so we learn from the phrase 'yavat sa^patam

590 vedanta-s6tras.

For by ' anu^aya ' we have to understand that part of the karman which remains over and above the part retributively enjoyed ; but when the fruit of the entire karman has been enjoyed, there is no such remainder. And that this is so we learn from the phrase 'yavat sa^patam

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ushitva,' which means ' having dwelt there as long as the karman lasts' (sampatanty anena svargalokam iti sampata^). Analogously another text says, ' Having obtained the end of whatever deed he does on earth, he again returns from that world to this world to action ' (Br/. Up. V, 4, 6). — Against this prima facie view the Sutra declares ' with a remainder he descends, on account of what is seen, i. e. scriptural text, and Smriti.' The scriptural text is the one 6 Those whose conduct has been good ' (V, 10, 7), which means that among the souls that have returned, those whose karman is good obtain a good birth as Brahma^as or the like, while those whose karman is bad are born again as low creatures — dogs, pigs, A"a/zdalas, and the like. This shows that the souls which have descended are still connected with good or evil karman. Smriti also declares this : * Men of the several castes and orders, who always stand firm in the works prescribed for them, enjoy after death the rewards of their works, and by virtue of a remnant (of their works) they are born again in excellent countries, castes and families, endowed with beauty, long life, learning in the Vedas, wealth, good conduct, happiness and wisdom. Those who act in a contrary manner perish ' (Gautama Dha. Su. XI, 29) ; ' Afterwards when a man returns to this world he obtains, by virtue of a remainder of works, birth in a good family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and capacity for fulfilling his duties. Therefore, rolling like a wheel (from the one to the other), in both worlds he dwells in happiness' (Apast. Dha. Su. II, 1, 2, 3). The clause ' as long as his works last ' (yavat-sa;^patam) refers to that part of his works only which was performed with a view to reward (as promised for those works by the Veda) ; and the same holds true with regard to the passage 6 whatever work man does here on earth ' (Bru Up. V, 4, 6). Nor is it possible that works, the fruit of which has not yet been enjoyed, and those the result of which has not been wiped out by expiatory ceremonies, should be destroyed by the enjoyment of the fruits of other works. Hence those who have gone to that world return with

Ill ADHYAYA, I PAD A, IO. 59 1