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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— 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 place,' denotes mere evil-doers. That these do not, for the origination of a new body, depend on the fifth oblation, is seen from Scripture. For, in answer to the question ' Do you know why that world never becomes full ? ' the text says, ' On neither of these two ways are those small creatures continually returning, of whom it may be said, Live and die. This is the third place. Therefore that world never becomes full.' As this passage states that in consequence of ' the third place ' (i. e. the creatures forming a third class) not ascending to and descending from the heavenly world that world never becomes full, it follows that that third place does not, for the origination of bodies, depend on the fifth oblation. The clause, 'in the fifth oblation/ moreover, merely states that the connexion of water with the fifth fire is the cause of the water ' being called man ' (i. e. becoming an embryo), but does not deny the origination of embryos in other ways; for the text contains no word asserting such a limitation. 19. It moreover is recorded, in the world. Smrzti, moreover, states that the bodies of some specially meritorious persons, such as Draupadi, Drzsh/adyumna, and others, were formed independently of the fifth obla- tion ' (i. e. sexual union). 20. And on account of its being seen. And it is seen in Scripture also, that the bodies of some beings originate independently of the fifth oblation : ' Of all beings there are indeed three origins only, that which springs from an egg, that which springs from a living being, that which springs from a germ ' (Kh. Up. VI, 3, 1). It is observed that from among these beings those spring- ing from a germ and those springing from heat originate without that fifth oblation. — But the text quoted does not refer to the creatures springing from heat ; for it says that there are three origins only! — To this the next Sutra replies. 21. The third term includes that which springs from heat. Qq 2 596 vedAnta-s$tras. Creatures sprung from heat are included in the third term — viz. that which springs from a germ — which is exhibited in the text quoted. The settled conclusion therefore is that the evil-doers do not go to the moon. — Here terminates the adhikara^a of * those who do not perform sacrifices.' 22. There is entering into similarity of being with those, there being a reason.
2The settled conclusion therefore is that the evil-doers do not go to the moon. — Here terminates the adhikara^a of * those who do not perform sacrifices.' 22. There is entering into similarity of being with those, there being a reason. The text describes the manner in which those who perform sacrifices, and so on, descend from the moon as follows : ' They return again that way as they came, to the ether, from the ether to the air. Then having become air they become smoke, having become smoke they become mist/ &c. The doubt here arises whether the soul when reaching ether, and so on, becomes ether in the same sense as here on earth it becomes a man or other being, or merely becomes similar to ether, and so on. — The former view is the true one ; for as the soul in the .yraddha state becomes the moon, so it must likewise be held to become ether, and so on, there being no reason for a difference in the two cases. — This prima facie view the Sutra sets aside. The descending soul enters into similarity of being with ether, and so on ; since there is a reason for this. When the soul becomes a man or becomes the moon, there is a reason for that, since it thereby becomes capacitated for the enjoy- ment of pain and pleasure. But there is no similar reason for the soul becoming ether, and so on, and hence the state- ment that the soul becomes ether, and so on, can only mean that, owing to contact with them, it becomes similar to them. — Here terminates the adhikara/za of 'entering into similarity of being.' 23. Not very long; on account of special state- ment. Does the soul in its descent through ether, and so on, stay at each stage for a not very long time, or is there nothing to define that time? — It stays at each stage for an indefinite time, there being nothing to define the time. — Ill ADHYAYA, I PADA, 24. 597 Not so, the Sutra decides. For there is a special statement, i.e. the text says that when the soul has become rice or grain or the like, the passing out of that stage is beset with difficulties. From this we infer that as there is no such statement concerning the earlier stages, the soul stays at each of them for a short time only. — Here terminates the adhikara^a of ' the not very long time/ 24. Into (plants) animated by other souls, because the statement is as in the previous cases.
3From this we infer that as there is no such statement concerning the earlier stages, the soul stays at each of them for a short time only. — Here terminates the adhikara^a of ' the not very long time/ 24. Into (plants) animated by other souls, because the statement is as in the previous cases. The text declares that the descending souls are born as rice, corn, &c, ( they are born here as rice, corn, herbs, trees/ &c. The question here is whether the souls cling to plants animated by other souls which have those plants for their bodies ; or whether the descending souls them- selves are born with those plants for their bodies. — The latter view is the right one ; for the text says, ' they are born as rice, grain,' and so on, and this expression is of the same kind as when we say ' he is born as a man, as a deva/ and so on. The text therefore means that the souls are embodied in the different plants.- — This view the Sutra rejects. The souls merely cling to those plants which constitute the bodies of other souls ; ' since the statement is as in the previous cases,' i. e. because the text only says that the souls become plants as it had previously been said that they become ether, and so on. Where the text means to say that the soul enters on the condition of an enjoying soul (i. e. of a soul assuming a new body for the purpose of retributive enjoyment), it refers to the deeds which lead to such enjoyment; so e.g. in the passage, 'Those whose works have been good obtain a good birth/ &c. But in the text under discussion there is no such reference to karman. For those works — viz. sacrifices and the like — which were undertaken with a view to reward, such as enjoyment of the heavenly world, are, in the case of the descending souls, completely wiped out by the enjoyment of the heavenly world (which precedes the descent of the souls) ; and those works on the other hand, the action of which has not yet begun, lead to the embodiments men- 59§ VEDANTA-SUTR AS . tioned further on (c Those whose works are good '). And in the interval between those two conditions no new karman originates. When, therefore, the text says that the souls are born as plants, the statement cannot be taken in its literal sense. 25. It is unholy. Not so, on the ground of Scripture.
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.
1— 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 place,' denotes mere evil-doers. That these do not, for the origination of a new body, depend on the fifth oblation, is seen from Scripture. For, in answer to the question ' Do you know why that world never becomes full ? ' the text says, ' On neither of these two ways are those small creatures continually returning, of whom it may be said, Live and die. This is the third place. Therefore that world never becomes full.' As this passage states that in consequence of ' the third place ' (i. e. the creatures forming a third class) not ascending to and descending from the heavenly world that world never becomes full, it follows that that third place does not, for the origination of bodies, depend on the fifth oblation. The clause, 'in the fifth oblation/ moreover, merely states that the connexion of water with the fifth fire is the cause of the water ' being called man ' (i. e. becoming an embryo), but does not deny the origination of embryos in other ways; for the text contains no word asserting such a limitation. 19. It moreover is recorded, in the world. Smrzti, moreover, states that the bodies of some specially meritorious persons, such as Draupadi, Drzsh/adyumna, and others, were formed independently of the fifth obla- tion ' (i. e. sexual union). 20. And on account of its being seen. And it is seen in Scripture also, that the bodies of some beings originate independently of the fifth oblation : ' Of all beings there are indeed three origins only, that which springs from an egg, that which springs from a living being, that which springs from a germ ' (Kh. Up. VI, 3, 1). It is observed that from among these beings those spring- ing from a germ and those springing from heat originate without that fifth oblation. — But the text quoted does not refer to the creatures springing from heat ; for it says that there are three origins only! — To this the next Sutra replies. 21. The third term includes that which springs from heat. Qq 2 596 vedAnta-s$tras. Creatures sprung from heat are included in the third term — viz. that which springs from a germ — which is exhibited in the text quoted. The settled conclusion therefore is that the evil-doers do not go to the moon. — Here terminates the adhikara^a of * those who do not perform sacrifices.' 22. There is entering into similarity of being with those, there being a reason.
2The settled conclusion therefore is that the evil-doers do not go to the moon. — Here terminates the adhikara^a of * those who do not perform sacrifices.' 22. There is entering into similarity of being with those, there being a reason. The text describes the manner in which those who perform sacrifices, and so on, descend from the moon as follows : ' They return again that way as they came, to the ether, from the ether to the air. Then having become air they become smoke, having become smoke they become mist/ &c. The doubt here arises whether the soul when reaching ether, and so on, becomes ether in the same sense as here on earth it becomes a man or other being, or merely becomes similar to ether, and so on. — The former view is the true one ; for as the soul in the .yraddha state becomes the moon, so it must likewise be held to become ether, and so on, there being no reason for a difference in the two cases. — This prima facie view the Sutra sets aside. The descending soul enters into similarity of being with ether, and so on ; since there is a reason for this. When the soul becomes a man or becomes the moon, there is a reason for that, since it thereby becomes capacitated for the enjoy- ment of pain and pleasure. But there is no similar reason for the soul becoming ether, and so on, and hence the state- ment that the soul becomes ether, and so on, can only mean that, owing to contact with them, it becomes similar to them. — Here terminates the adhikara/za of 'entering into similarity of being.' 23. Not very long; on account of special state- ment. Does the soul in its descent through ether, and so on, stay at each stage for a not very long time, or is there nothing to define that time? — It stays at each stage for an indefinite time, there being nothing to define the time. — Ill ADHYAYA, I PADA, 24. 597 Not so, the Sutra decides. For there is a special statement, i.e. the text says that when the soul has become rice or grain or the like, the passing out of that stage is beset with difficulties. From this we infer that as there is no such statement concerning the earlier stages, the soul stays at each of them for a short time only. — Here terminates the adhikara^a of ' the not very long time/ 24. Into (plants) animated by other souls, because the statement is as in the previous cases.
3From this we infer that as there is no such statement concerning the earlier stages, the soul stays at each of them for a short time only. — Here terminates the adhikara^a of ' the not very long time/ 24. Into (plants) animated by other souls, because the statement is as in the previous cases. The text declares that the descending souls are born as rice, corn, &c, ( they are born here as rice, corn, herbs, trees/ &c. The question here is whether the souls cling to plants animated by other souls which have those plants for their bodies ; or whether the descending souls them- selves are born with those plants for their bodies. — The latter view is the right one ; for the text says, ' they are born as rice, grain,' and so on, and this expression is of the same kind as when we say ' he is born as a man, as a deva/ and so on. The text therefore means that the souls are embodied in the different plants.- — This view the Sutra rejects. The souls merely cling to those plants which constitute the bodies of other souls ; ' since the statement is as in the previous cases,' i. e. because the text only says that the souls become plants as it had previously been said that they become ether, and so on. Where the text means to say that the soul enters on the condition of an enjoying soul (i. e. of a soul assuming a new body for the purpose of retributive enjoyment), it refers to the deeds which lead to such enjoyment; so e.g. in the passage, 'Those whose works have been good obtain a good birth/ &c. But in the text under discussion there is no such reference to karman. For those works — viz. sacrifices and the like — which were undertaken with a view to reward, such as enjoyment of the heavenly world, are, in the case of the descending souls, completely wiped out by the enjoyment of the heavenly world (which precedes the descent of the souls) ; and those works on the other hand, the action of which has not yet begun, lead to the embodiments men- 59§ VEDANTA-SUTR AS . tioned further on (c Those whose works are good '). And in the interval between those two conditions no new karman originates. When, therefore, the text says that the souls are born as plants, the statement cannot be taken in its literal sense. 25. It is unholy. Not so, on the ground of Scripture.
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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