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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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 conclusion arrived at above cannot be accepted, since there is a reason why the descending soul should enter on the condition of an enjoying soul. Such works as sacrifices, the fruit of which is the enjoyment of the heavenly world, are mixed with evil, for they imply injury to living beings as in the case of the goat offered to Agni- shomau. And such injury is evil as it is forbidden by texts such as ' let him not harm any creature.' Nor can it be said that the injunctions of sacrificing animals con- stitute exceptions to the general rule of not harming any creature. — For the two injunctions refer to different things. The injunction to kill the goat for Agnishomau intimates that the killing of the animal subserves the accomplish- ment of the sacrifice, while the injunction not to ' harm ' teaches that such harming has disastrous consequences. Should it be said that the prohibition of harming does not refer to such actions as the sacrifice of the goat which proceed on the basis of scriptural injunction, but only to such actions as spring from natural passion or desire (raga) ; we remark that in the case of sacrifices also the action is equally prompted by natural desire. Injunctions such as * He who desires the heavenly world is to sacrifice,' teach that sacrifices are to be undertaken by persons desirous of certain pleasant results, and such persons having thus learned by what means the result is to be accom- plished proceed to action from the natural desire of the result. This applies to the killing of the goat also which is offered to Agnishomau ; man learns from Scripture that such actions help to accomplish the sacrifice which effects the result, and then performs those actions from natural desire. The case in no way differs from that of harm Ill ADHYAYA, I PADA, 26. 599
2The case in no way differs from that of harm Ill ADHYAYA, I PADA, 26. 599 done in ordinary life — where the agent always is prompted by natural desire, having somehow arrived at the conclusion that his action will accomplish something aimed at by himself. The same holds good with regard to works of permanent obligation. Men learn from Scripture that through the performance of the special duties of their caste they attain happiness of the highest kind, and then apply themselves to their duties from a natural desire of such happiness, and therefore such works also are mixed with evil. Hence the souls of those who have performed sacri- fices, and so on, which contain an element of evil, at first experience in the heavenly world that result which is to be enjoyed there, and then embodying themselves in non- moving things such as plants, experience the fruit of that part of their actions which is of a harmful nature. That embodiment in non-moving beings is the result of evil deeds Smriti declares : ' Owing to those defects of work which are due to the body, a man becomes a non-moving being.' From all this it follows that the souls embody themselves in plants to the end of enjoying the fruits of their works. — To this the Sutra replies — it is not so, on account of scriptural statement. For Scripture declares that the killing of sacrificial animals makes them to go up to the heavenly world, and therefore is not of the nature of harm. This is declared in the text, ' The animal killed at the sacrifice having assumed a divine body goes to the heavenly world'; 'with a golden body it ascends to the heavenly world.' An action which is the means of supreme exaltation is not of the nature of harm, even if it involves some little pain ; it rather is of beneficial nature. — With this the mantra also agrees: 'Thou dost not die, thou goest to the gods on easy paths ; where virtuous men go, not evil-doers, there -the divine Savitrz may lead thee.' An act which has a healing tendency, although it may cause a transitory pain, men of insight declare to be pre- servative and beneficial. 26. After that conjunction with him who performs p art of o-pneration. the act of generation 6oo vedanta-s6tras. The declaration that the descending souls become rice plants, and so on, cannot be taken literally for that reason also, that the text afterwards declares them to become those who perform the act of generation : c Whoever the being may be that eats the food and begets offspring, that being he (i.e. the soul that has descended) becomes.' Now the meaning of this latter text can only be that the soul enters into conjunction with the creature which eats the grain; and hence we have to interpret the previous text, as to the sours becoming a plant, in the same way. 27. From the yoni the body.
3the soul that has descended) becomes.' Now the meaning of this latter text can only be that the soul enters into conjunction with the creature which eats the grain; and hence we have to interpret the previous text, as to the sours becoming a plant, in the same way. 27. From the yoni the body. Only after having reached a yoni the soul, affected with a remnant of its works, obtains a new body, and only in a body there can be the enjoyment of pleasure and pain. When, therefore, previous to that the soul is said to reach ether, wind, and so on, this can only mean that it enters into conjunction with them. — Here terminates the adhikara^a of c that animated by another soul.' Ill ADHYAYA, 2 PADA, 2. 60I SECOND PADA. i. In the intermediate sphere the creation (is effected by the soul) ; for (Scripture) says (so). So far it has been shown that the soul in the waking state suffers affliction since, in accordance with its deeds, it goes, returns, is born, and so on. Next an enquiry is instituted into its condition in the state of dream. With reference to the state of dreaming Scripture says, * There are no chariots in that state, no horses, no roads ; then he creates chariots, horses and roads. There are no blessings, no happiness, no joys; then he himself creates blessings, happiness, joys, and so on. For he is the creator ' (Bri. Up. IV, 3, io). A doubt here arises whether this creation of chariots and the rest is accomplished by the individual soul, or by the Lord. — ' The creation in the intermediate state ' is due to the individual soul only. ' The intermediate state ' means the sphere of dreams, in agreement with the passage ' There is a third intermediate state, the place of dreams' (Br/. Up. IV, 3, 1). And that creation is effected by the soul only ; for what is referred to in the passages * he creates/ ' For he is the maker/ is none other but the dreaming soul. 2. And some (state the soul to be) the shaper ; and sons, and so on. And the followers of one .yakha state in their text that the dreaming soul is the shaper of its desires : ' He, the person who is awake in those who sleep, shaping one desired thing (kama) after the other/ The term ' kama ' there denotes not mere desires, but such things as sons and the like which are objects of desire. For sons and so on are introduced as ' kamas ' in previous passages : * Ask for all kamas according to thy wish' ; ' Choose sons and grandsons living a hundred years' (I, 1, 25; 23). The individual soul thus creates chariots, and so on, in its dreams. That the soul has the power of realising all its 602 vedanta-sOtras. wishes is known from the declaration of Pra^apati. It is therefore able to create, even in the absence of special instruments. — This view is set aside by the next Sutra. 3. But it is mere Maya ; on account of the true nature (of the soul) not being fully manifested.
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.
1And 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 conclusion arrived at above cannot be accepted, since there is a reason why the descending soul should enter on the condition of an enjoying soul. Such works as sacrifices, the fruit of which is the enjoyment of the heavenly world, are mixed with evil, for they imply injury to living beings as in the case of the goat offered to Agni- shomau. And such injury is evil as it is forbidden by texts such as ' let him not harm any creature.' Nor can it be said that the injunctions of sacrificing animals con- stitute exceptions to the general rule of not harming any creature. — For the two injunctions refer to different things. The injunction to kill the goat for Agnishomau intimates that the killing of the animal subserves the accomplish- ment of the sacrifice, while the injunction not to ' harm ' teaches that such harming has disastrous consequences. Should it be said that the prohibition of harming does not refer to such actions as the sacrifice of the goat which proceed on the basis of scriptural injunction, but only to such actions as spring from natural passion or desire (raga) ; we remark that in the case of sacrifices also the action is equally prompted by natural desire. Injunctions such as * He who desires the heavenly world is to sacrifice,' teach that sacrifices are to be undertaken by persons desirous of certain pleasant results, and such persons having thus learned by what means the result is to be accom- plished proceed to action from the natural desire of the result. This applies to the killing of the goat also which is offered to Agnishomau ; man learns from Scripture that such actions help to accomplish the sacrifice which effects the result, and then performs those actions from natural desire. The case in no way differs from that of harm Ill ADHYAYA, I PADA, 26. 599
2The case in no way differs from that of harm Ill ADHYAYA, I PADA, 26. 599 done in ordinary life — where the agent always is prompted by natural desire, having somehow arrived at the conclusion that his action will accomplish something aimed at by himself. The same holds good with regard to works of permanent obligation. Men learn from Scripture that through the performance of the special duties of their caste they attain happiness of the highest kind, and then apply themselves to their duties from a natural desire of such happiness, and therefore such works also are mixed with evil. Hence the souls of those who have performed sacri- fices, and so on, which contain an element of evil, at first experience in the heavenly world that result which is to be enjoyed there, and then embodying themselves in non- moving things such as plants, experience the fruit of that part of their actions which is of a harmful nature. That embodiment in non-moving beings is the result of evil deeds Smriti declares : ' Owing to those defects of work which are due to the body, a man becomes a non-moving being.' From all this it follows that the souls embody themselves in plants to the end of enjoying the fruits of their works. — To this the Sutra replies — it is not so, on account of scriptural statement. For Scripture declares that the killing of sacrificial animals makes them to go up to the heavenly world, and therefore is not of the nature of harm. This is declared in the text, ' The animal killed at the sacrifice having assumed a divine body goes to the heavenly world'; 'with a golden body it ascends to the heavenly world.' An action which is the means of supreme exaltation is not of the nature of harm, even if it involves some little pain ; it rather is of beneficial nature. — With this the mantra also agrees: 'Thou dost not die, thou goest to the gods on easy paths ; where virtuous men go, not evil-doers, there -the divine Savitrz may lead thee.' An act which has a healing tendency, although it may cause a transitory pain, men of insight declare to be pre- servative and beneficial. 26. After that conjunction with him who performs p art of o-pneration. the act of generation 6oo vedanta-s6tras. The declaration that the descending souls become rice plants, and so on, cannot be taken literally for that reason also, that the text afterwards declares them to become those who perform the act of generation : c Whoever the being may be that eats the food and begets offspring, that being he (i.e. the soul that has descended) becomes.' Now the meaning of this latter text can only be that the soul enters into conjunction with the creature which eats the grain; and hence we have to interpret the previous text, as to the sours becoming a plant, in the same way. 27. From the yoni the body.
3the soul that has descended) becomes.' Now the meaning of this latter text can only be that the soul enters into conjunction with the creature which eats the grain; and hence we have to interpret the previous text, as to the sours becoming a plant, in the same way. 27. From the yoni the body. Only after having reached a yoni the soul, affected with a remnant of its works, obtains a new body, and only in a body there can be the enjoyment of pleasure and pain. When, therefore, previous to that the soul is said to reach ether, wind, and so on, this can only mean that it enters into conjunction with them. — Here terminates the adhikara^a of c that animated by another soul.' Ill ADHYAYA, 2 PADA, 2. 60I SECOND PADA. i. In the intermediate sphere the creation (is effected by the soul) ; for (Scripture) says (so). So far it has been shown that the soul in the waking state suffers affliction since, in accordance with its deeds, it goes, returns, is born, and so on. Next an enquiry is instituted into its condition in the state of dream. With reference to the state of dreaming Scripture says, * There are no chariots in that state, no horses, no roads ; then he creates chariots, horses and roads. There are no blessings, no happiness, no joys; then he himself creates blessings, happiness, joys, and so on. For he is the creator ' (Bri. Up. IV, 3, io). A doubt here arises whether this creation of chariots and the rest is accomplished by the individual soul, or by the Lord. — ' The creation in the intermediate state ' is due to the individual soul only. ' The intermediate state ' means the sphere of dreams, in agreement with the passage ' There is a third intermediate state, the place of dreams' (Br/. Up. IV, 3, 1). And that creation is effected by the soul only ; for what is referred to in the passages * he creates/ ' For he is the maker/ is none other but the dreaming soul. 2. And some (state the soul to be) the shaper ; and sons, and so on. And the followers of one .yakha state in their text that the dreaming soul is the shaper of its desires : ' He, the person who is awake in those who sleep, shaping one desired thing (kama) after the other/ The term ' kama ' there denotes not mere desires, but such things as sons and the like which are objects of desire. For sons and so on are introduced as ' kamas ' in previous passages : * Ask for all kamas according to thy wish' ; ' Choose sons and grandsons living a hundred years' (I, 1, 25; 23). The individual soul thus creates chariots, and so on, in its dreams. That the soul has the power of realising all its 602 vedanta-sOtras. wishes is known from the declaration of Pra^apati. It is therefore able to create, even in the absence of special instruments. — This view is set aside by the next Sutra. 3. But it is mere Maya ; on account of the true nature (of the soul) not being fully manifested.
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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