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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence those who have gone to that world return with Ill ADHYAYA, I PAD A, IO. 59 1 a remnant of their works, ' as they went and not so ' — i. e. in the same way as they ascended and also in a different way. For the ascent takes place by the following stages — smoke, night, the dark half of the moon, the six months of the sun's southern progress, the world of the fathers, ether, moon. The descent, on the other hand, goes from the place of the moon, through ether, wind, smoke, mist, cloud. The two journeys are alike in so far as they pass through ether, but different in so far as the descent touches wind, and so on, and does not touch the world of the fathers, and other stages of the ascent. 9. ' On account of conduct'; not so, since (^ara^a) connotes works ; thus Kdrsh^&^ini thinks. In the phrases ' those whose works were good ' (rama;ziya- £ara/za>#), and ' those whose works were bad ' (kapuya- karana/i), the word £ara//a does not denote good and evil works (i.e. not such works as the Veda on the one hand enjoins as leading to certain rewards, and on the other prohibits, threatening punishment), for, in Vedic as well as ordinary language, the term >£ara/za is generally used in the sense of a^ara, i.e. general conduct. In ordinary speech such words as a^ara, .nla, vrztta. are considered synonymous, and in the Veda we read ' whatever works (karmam) are blameless, those should be regarded, not others. Whatever our good conduct (su-^aritani) was, that should be observed by thee, nothing else ' (Taitt. Up. I, 11, 2) — where forks' and ' conduct' are distinguished. Difference in quality of birth therefore depends on conduct, not on the remainder of works performed with a view to certain results. — This prima facie view the Sutra sets aside, c not so, because the scriptural term ka.ra.na. connotes works; thus the teacher Karsh;^ini thinks.' For mere conduct does not lead to experiences of pleasure and pain ; pleasure and pain are the results of works in the limited sense. 10. * There is purposelessness '; not so, on account of the dependence on that. But if conduct has no result, it follows that good con- 5 9 2 vedanta-s6tr as. duct, as enjoined in the Smntis, is useless ! — Not so, we reply; for holy works enjoined by the Veda depend on conduct, in so far as a man of good conduct only is entitled to perform those works. This appears from passages such as the following : ' A man who is not pure is unfit for all religious work/ and ' Him who is devoid of good conduct the Vedas do not purify/ Karsh/za^-ini's view thus is, that the ka.ra.7ta. of the text implies karman. ii. But only good and evil works, thus Badari thinks.
2of the text implies karman. ii. But only good and evil works, thus Badari thinks. As the verb a-^ar takes karman for its object (puny am karma *£arati, &c), and as the separate denotation (i.e. the use of apparently equivalent words, viz. a£ar and karman) can be accounted for on the ground that one of them refers to works established by manifest texts, and the other to texts inferred from actually existing rules of good conduct ; and as, when the primary meaning is possible, no secondary meaning must be adopted ; nothing else but good and evil works (in the Vedic sense) are denoted by the word ka.ra.na. : such is the opinion of the teacher Badari. This opinion of Badari, the author of the Sutra states as representing his own. On the other hand, he adopts the view of Karsh/za- £ini in so far as he considers such items of virtuous conduct as the SandhyS. — which are enjoined by scriptural texts, the existence of which is inferred on the basis of conduct as enjoined by Smrzti — to have the result of qualifying the agent for the performance of other works. — The conclusion therefore is that the souls descend, carrying a remnant of their works. — Here terminates the adhikara/^a of ' the passing of works/ 12. Of those also who do not perform sacrifices (the ascent) is declared by Scripture. It has been said that those who perform only sacrifices, and so on, go to the moon and thence return with a re- mainder of their works. The question now arises whether those also who do not perform sacrifices go to the moon. The phrase ' who do not perform sacrifices ' denotes evil- Ill ADHYAYA, I PADA, l6. 593 doers of two kinds, viz. those who do not do what is enjoined, and those who do what is forbidden. — These also go to the moon, the Purvapakshin maintains ; for the text contains a statement to that effect, ' All who depart from this world go to the moon ' (Ka. Up. I, 2) — where it is said that all go, without any distinction. So that those who perform good works and those who perform evil works, equally go to the moon. — This the next Sutra negatives. 13. But of the others having enjoyed in Sa^ya- mana, there is ascent and descent ; as such a course is declared. Of the others, i. e. those who do not perform sacrifices, and so on, there is ascent to the moon and descent from there, only after they have in the kingdom of Yama suffered the punishments due to their actions. For the text declares that evil-doers fall under the power of Yama, and have to go to him, * He who thinks, this is the world there is no other, falls again and again under my sway' (Ka. Up. I, 3, 6) ; ' the son of Vivasvat, the gathering place of men* (Rik Samh. X, 14, 1); 'King Yama/ and other texts. 14. Smrzti texts also declare this. That all beings are under the sway of Yama, Parlsara also and other Smrzti writers declare, 'And all these pass under the sway of Yama/ 15. Moreover there are seven.
3X, 14, 1); 'King Yama/ and other texts. 14. Smrzti texts also declare this. That all beings are under the sway of Yama, Parlsara also and other Smrzti writers declare, 'And all these pass under the sway of Yama/ 15. Moreover there are seven. The Smrztis moreover declare that there are seven hells, called Raurava, and so on, to which evil-doers have to go. — But how do they, if moving about in those seven places, reach the palace of Yama ? 16. On account of his activity there also, there is no contradiction. As their going to those seven places also is due to the command of Yama, there is no contradiction. — Thus those also who do not perform sacrifices, and so on, after having gone to the world of Yama, and there undergone punish- es] Q q 594 VEDANTA-sftTRAS. merits according to the nature of their works, later on ascend to the moon and again descend from there. — Of this conclusion the next Sutra disposes. 1 7. But, of knowledge and work — as these are the leading topics. The 'but' sets aside the view developed so far. It cannot be admitted that those also who do not perform sacrifices, and so on, reach the moon ; because the path of the gods and the path of the fathers are meant for the enjoyment of the fruits ' of knowledge and work/ That is to say — as those who do not perform sacrifices cannot ascend by the path of the gods, since they are destitute of knowledge ; so they also cannot go by the path of the fathers, since they are destitute of meritorious works. And that these two paths are dependent respectively on know- ledge and works, we know from the fact that these two are the leading topics. For knowledge forms the leading topic with regard to the path of the gods, ' Those who know this, and those who in the forest follow faith and austerities, go to light/ &c. ; and works have the same position with regard to the path of the fathers, 'they who living in a village perform sacrifices, &c. go to the smoke/ &c. The text, 'all those who depart from this world go to the moon/ must therefore be interpreted to mean ' all those who per- form sacrifices go to the moon/ — But if evil-doers do not go to the moon, the fifth oblation cannot take place, and no new body can be produced. For the text says, ' In the fifth oblation water is called man/ and, as we have shown, that fifth oblation presupposes the soul's going to the moon. In order, therefore, to understand how in their case also a new embodiment is possible, it must needs be ad- mitted that they also ascend to the moon. — To this the next Sutra replies. 18. Not in the case of the third (place), as it is thus perceived. The third ' place ' does not, for the origination of a new body, depend on the fifth oblation. The term, ' the third Ill ADHYAYA, I PADA, 21. 595
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence those who have gone to that world return with Ill ADHYAYA, I PAD A, IO. 59 1 a remnant of their works, ' as they went and not so ' — i. e. in the same way as they ascended and also in a different way. For the ascent takes place by the following stages — smoke, night, the dark half of the moon, the six months of the sun's southern progress, the world of the fathers, ether, moon. The descent, on the other hand, goes from the place of the moon, through ether, wind, smoke, mist, cloud. The two journeys are alike in so far as they pass through ether, but different in so far as the descent touches wind, and so on, and does not touch the world of the fathers, and other stages of the ascent. 9. ' On account of conduct'; not so, since (^ara^a) connotes works ; thus Kdrsh^&^ini thinks. In the phrases ' those whose works were good ' (rama;ziya- £ara/za>#), and ' those whose works were bad ' (kapuya- karana/i), the word £ara//a does not denote good and evil works (i.e. not such works as the Veda on the one hand enjoins as leading to certain rewards, and on the other prohibits, threatening punishment), for, in Vedic as well as ordinary language, the term >£ara/za is generally used in the sense of a^ara, i.e. general conduct. In ordinary speech such words as a^ara, .nla, vrztta. are considered synonymous, and in the Veda we read ' whatever works (karmam) are blameless, those should be regarded, not others. Whatever our good conduct (su-^aritani) was, that should be observed by thee, nothing else ' (Taitt. Up. I, 11, 2) — where forks' and ' conduct' are distinguished. Difference in quality of birth therefore depends on conduct, not on the remainder of works performed with a view to certain results. — This prima facie view the Sutra sets aside, c not so, because the scriptural term ka.ra.na. connotes works; thus the teacher Karsh;^ini thinks.' For mere conduct does not lead to experiences of pleasure and pain ; pleasure and pain are the results of works in the limited sense. 10. * There is purposelessness '; not so, on account of the dependence on that. But if conduct has no result, it follows that good con- 5 9 2 vedanta-s6tr as. duct, as enjoined in the Smntis, is useless ! — Not so, we reply; for holy works enjoined by the Veda depend on conduct, in so far as a man of good conduct only is entitled to perform those works. This appears from passages such as the following : ' A man who is not pure is unfit for all religious work/ and ' Him who is devoid of good conduct the Vedas do not purify/ Karsh/za^-ini's view thus is, that the ka.ra.7ta. of the text implies karman. ii. But only good and evil works, thus Badari thinks.
2of the text implies karman. ii. But only good and evil works, thus Badari thinks. As the verb a-^ar takes karman for its object (puny am karma *£arati, &c), and as the separate denotation (i.e. the use of apparently equivalent words, viz. a£ar and karman) can be accounted for on the ground that one of them refers to works established by manifest texts, and the other to texts inferred from actually existing rules of good conduct ; and as, when the primary meaning is possible, no secondary meaning must be adopted ; nothing else but good and evil works (in the Vedic sense) are denoted by the word ka.ra.na. : such is the opinion of the teacher Badari. This opinion of Badari, the author of the Sutra states as representing his own. On the other hand, he adopts the view of Karsh/za- £ini in so far as he considers such items of virtuous conduct as the SandhyS. — which are enjoined by scriptural texts, the existence of which is inferred on the basis of conduct as enjoined by Smrzti — to have the result of qualifying the agent for the performance of other works. — The conclusion therefore is that the souls descend, carrying a remnant of their works. — Here terminates the adhikara/^a of ' the passing of works/ 12. Of those also who do not perform sacrifices (the ascent) is declared by Scripture. It has been said that those who perform only sacrifices, and so on, go to the moon and thence return with a re- mainder of their works. The question now arises whether those also who do not perform sacrifices go to the moon. The phrase ' who do not perform sacrifices ' denotes evil- Ill ADHYAYA, I PADA, l6. 593 doers of two kinds, viz. those who do not do what is enjoined, and those who do what is forbidden. — These also go to the moon, the Purvapakshin maintains ; for the text contains a statement to that effect, ' All who depart from this world go to the moon ' (Ka. Up. I, 2) — where it is said that all go, without any distinction. So that those who perform good works and those who perform evil works, equally go to the moon. — This the next Sutra negatives. 13. But of the others having enjoyed in Sa^ya- mana, there is ascent and descent ; as such a course is declared. Of the others, i. e. those who do not perform sacrifices, and so on, there is ascent to the moon and descent from there, only after they have in the kingdom of Yama suffered the punishments due to their actions. For the text declares that evil-doers fall under the power of Yama, and have to go to him, * He who thinks, this is the world there is no other, falls again and again under my sway' (Ka. Up. I, 3, 6) ; ' the son of Vivasvat, the gathering place of men* (Rik Samh. X, 14, 1); 'King Yama/ and other texts. 14. Smrzti texts also declare this. That all beings are under the sway of Yama, Parlsara also and other Smrzti writers declare, 'And all these pass under the sway of Yama/ 15. Moreover there are seven.
3X, 14, 1); 'King Yama/ and other texts. 14. Smrzti texts also declare this. That all beings are under the sway of Yama, Parlsara also and other Smrzti writers declare, 'And all these pass under the sway of Yama/ 15. Moreover there are seven. The Smrztis moreover declare that there are seven hells, called Raurava, and so on, to which evil-doers have to go. — But how do they, if moving about in those seven places, reach the palace of Yama ? 16. On account of his activity there also, there is no contradiction. As their going to those seven places also is due to the command of Yama, there is no contradiction. — Thus those also who do not perform sacrifices, and so on, after having gone to the world of Yama, and there undergone punish- es] Q q 594 VEDANTA-sftTRAS. merits according to the nature of their works, later on ascend to the moon and again descend from there. — Of this conclusion the next Sutra disposes. 1 7. But, of knowledge and work — as these are the leading topics. The 'but' sets aside the view developed so far. It cannot be admitted that those also who do not perform sacrifices, and so on, reach the moon ; because the path of the gods and the path of the fathers are meant for the enjoyment of the fruits ' of knowledge and work/ That is to say — as those who do not perform sacrifices cannot ascend by the path of the gods, since they are destitute of knowledge ; so they also cannot go by the path of the fathers, since they are destitute of meritorious works. And that these two paths are dependent respectively on know- ledge and works, we know from the fact that these two are the leading topics. For knowledge forms the leading topic with regard to the path of the gods, ' Those who know this, and those who in the forest follow faith and austerities, go to light/ &c. ; and works have the same position with regard to the path of the fathers, 'they who living in a village perform sacrifices, &c. go to the smoke/ &c. The text, 'all those who depart from this world go to the moon/ must therefore be interpreted to mean ' all those who per- form sacrifices go to the moon/ — But if evil-doers do not go to the moon, the fifth oblation cannot take place, and no new body can be produced. For the text says, ' In the fifth oblation water is called man/ and, as we have shown, that fifth oblation presupposes the soul's going to the moon. In order, therefore, to understand how in their case also a new embodiment is possible, it must needs be ad- mitted that they also ascend to the moon. — To this the next Sutra replies. 18. Not in the case of the third (place), as it is thus perceived. The third ' place ' does not, for the origination of a new body, depend on the fifth oblation. The term, ' the third Ill ADHYAYA, I PADA, 21. 595
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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