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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That the text of the Kaushitakins mentions both thus explains itself, on the ground that the several declarations of what is really only one and the same matter are directed to different hearers. — Here terminates the adhikara^a of ' getting rid of/ 27. At departing; there being nothing to be reached. For thus others (also declare). The further question arises whether the putting off of all good and evil deeds takes place only at the time when the soul leaves the body, or also after it has departed and is on its journey to the world of Brahman. The Purvapakshin holds the latter view, for, he says, the texts declare both. The Kaushitakins say that the soul shakes off its good and evil deeds when it crosses the river Virata in the world of Brahman ; while the Tknd'ms say ' Shaking off all evil, and shaking off the body/ &c, which shows that the deeds are shaken off at the time when the soul leaves the body. And when the *Sa/yayanaka says that * his sons obtain his inheritance, his friends his good deeds/ and so on, this also intimates that the deeds are shaken off at the time when the soul leaves the body. We therefore must conclude that a part of the deeds is left behind at the moment of death, and the remainder on the journey to the world of Brahman. — This view the Sutra controverts. All the good and evil deeds of the dying man are left behind, without remainder, at the time when the soul parts from the body. For after the soul of him who knows has departed from the body, * there is nothing to be reached/ i. e. there are no further pleasures and pains to be enjoyed as the result of good and evil deeds, different from the obtaining of Brahman, which is the fruit of knowledge. Thus others also declare that, subsequently to the soul's departure from the body, there is no enjoyment of any pain or pleasure different from the obtaining of Brahman. 'But when he is free of the body, then neither pleasure nor pain Ill ADHYAYA, 3 PADA, 30. 649 touches him ' ; ' Thus does that serene being, rising from this body, appear in its own form as soon as it has ap- proached the highest light ' (Kk. Up. VIII, 12, 1 ; 3) ; ' For him there is delay only so long as he is not freed (from the body) ; then he will be perfect ' (VI, 14, 2). 28. As it is desired; on account of there being no contradiction of either. The time when good and evil deeds are left behind thus having been determined on the basis of the reason of the thing, the several words of the passages must be construed as it is desired, i. e. so as not to contradict either, i.e. either the declaration of scripture or the reason of the thing. Thus in the text of the Kaushitakins the later clause, ' he shakes off his good and evil deeds/ must be taken as coming before the earlier passage 'having entered on that path of the gods.5 — Here the Purvapakshin raises a new objection. 29. There is meaning of the soul's going (only) on the twofold hypothesis ; for otherwise there is contradiction.
229. There is meaning of the soul's going (only) on the twofold hypothesis ; for otherwise there is contradiction. It is only on the hypothesis of a part of the good and evil works being left behind at the time of the soul's departure from the body, and another part later on, and the efface- ment of works thus taking place in a double way, that a sense can be found in the scriptural declaration of the soul proceeding on the path of the gods. For otherwise there would be a contradiction. For if all the works perished at the time of the soul's departure from the body, the subtle body also would perish, and if this were so, no going on the part of the mere Self would be possible. It is not therefore possible that at the time of the soul's departure from the body all works should perish without a remainder. — To this the next Sutra replies. 30. (That assumption) is justified ; on account of the perception of things which are marks of that ; as in ordinary experience. 650 VEDANTA-S^TRAS.
3— To this the next Sutra replies. 30. (That assumption) is justified ; on account of the perception of things which are marks of that ; as in ordinary experience. 650 VEDANTA-S^TRAS. The assumption of all the works perishing at the time of 'departure' involves no contradiction; since we perceive, in the sacred texts, matters which are marks of connexion with a body even on the part of the soul which has divested itself of all its works and become manifest in its true nature. Compare { Having approached the highest light he manifests himself in his true form ' ; ' He moves about there laughing, playing, and rejoicing ' ; ' He becomes a self- ruler, he moves about in all worlds according to his will'; 'He becomes one, he becomes three/ &c. (K/i. Up. VIII, 12, 3 ; VII, 25, 2 ; 26, 2). All these texts refer to the soul's connexion with a body. The soul therefore, joined to the subtle body, may proceed on the path of the gods, even after all its works have passed away. But how can the subtle body persist, when the works which originate it have passed away ? Through the power of knowledge, we reply. Knowledge does not indeed by itself originate the subtle body, but it possesses the power of making that body persist, even after the gross body — which is the instrument for the experience of all ordinary pains and pleasures — and all works have passed away, so as thereby to make the soul capable of moving on the path of the gods, and thus to obtain Brahman which is the fruit of know- ledge. ' As in ordinary life/ As in ordinary life, a tank, which may have been made with a view to the irrigation of rice-fields and the like, is maintained and used for the purpose of drawing drinking-water, and so on, even after the intentions which originally led to its being made have passed away. — Here an objection is raised. It may be admitted, that at the time when a man possessing true knowledge dies, all his works pass away without a re- mainder, and that the subtle body only remains, enabling him to move towards Brahman ; but it cannot be held that the soul in that state does not experience pain and pleasure ; for we know from sacred tradition that Vasish/^a, Avantara- tamas, and others, who had reached intuition of the highest truth, entered after death on other embodiments, and ex- perienced pain and pleasure due to the birth of sons, various calamities, and so on. — To this the next Sutra replies. Ill ADHYAYA, 3 PADA, 32. 65 I 31. Of those who have a certain office there is subsistence (of their works) as long as the office lasts.
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.
1That the text of the Kaushitakins mentions both thus explains itself, on the ground that the several declarations of what is really only one and the same matter are directed to different hearers. — Here terminates the adhikara^a of ' getting rid of/ 27. At departing; there being nothing to be reached. For thus others (also declare). The further question arises whether the putting off of all good and evil deeds takes place only at the time when the soul leaves the body, or also after it has departed and is on its journey to the world of Brahman. The Purvapakshin holds the latter view, for, he says, the texts declare both. The Kaushitakins say that the soul shakes off its good and evil deeds when it crosses the river Virata in the world of Brahman ; while the Tknd'ms say ' Shaking off all evil, and shaking off the body/ &c, which shows that the deeds are shaken off at the time when the soul leaves the body. And when the *Sa/yayanaka says that * his sons obtain his inheritance, his friends his good deeds/ and so on, this also intimates that the deeds are shaken off at the time when the soul leaves the body. We therefore must conclude that a part of the deeds is left behind at the moment of death, and the remainder on the journey to the world of Brahman. — This view the Sutra controverts. All the good and evil deeds of the dying man are left behind, without remainder, at the time when the soul parts from the body. For after the soul of him who knows has departed from the body, * there is nothing to be reached/ i. e. there are no further pleasures and pains to be enjoyed as the result of good and evil deeds, different from the obtaining of Brahman, which is the fruit of knowledge. Thus others also declare that, subsequently to the soul's departure from the body, there is no enjoyment of any pain or pleasure different from the obtaining of Brahman. 'But when he is free of the body, then neither pleasure nor pain Ill ADHYAYA, 3 PADA, 30. 649 touches him ' ; ' Thus does that serene being, rising from this body, appear in its own form as soon as it has ap- proached the highest light ' (Kk. Up. VIII, 12, 1 ; 3) ; ' For him there is delay only so long as he is not freed (from the body) ; then he will be perfect ' (VI, 14, 2). 28. As it is desired; on account of there being no contradiction of either. The time when good and evil deeds are left behind thus having been determined on the basis of the reason of the thing, the several words of the passages must be construed as it is desired, i. e. so as not to contradict either, i.e. either the declaration of scripture or the reason of the thing. Thus in the text of the Kaushitakins the later clause, ' he shakes off his good and evil deeds/ must be taken as coming before the earlier passage 'having entered on that path of the gods.5 — Here the Purvapakshin raises a new objection. 29. There is meaning of the soul's going (only) on the twofold hypothesis ; for otherwise there is contradiction.
229. There is meaning of the soul's going (only) on the twofold hypothesis ; for otherwise there is contradiction. It is only on the hypothesis of a part of the good and evil works being left behind at the time of the soul's departure from the body, and another part later on, and the efface- ment of works thus taking place in a double way, that a sense can be found in the scriptural declaration of the soul proceeding on the path of the gods. For otherwise there would be a contradiction. For if all the works perished at the time of the soul's departure from the body, the subtle body also would perish, and if this were so, no going on the part of the mere Self would be possible. It is not therefore possible that at the time of the soul's departure from the body all works should perish without a remainder. — To this the next Sutra replies. 30. (That assumption) is justified ; on account of the perception of things which are marks of that ; as in ordinary experience. 650 VEDANTA-S^TRAS.
3— To this the next Sutra replies. 30. (That assumption) is justified ; on account of the perception of things which are marks of that ; as in ordinary experience. 650 VEDANTA-S^TRAS. The assumption of all the works perishing at the time of 'departure' involves no contradiction; since we perceive, in the sacred texts, matters which are marks of connexion with a body even on the part of the soul which has divested itself of all its works and become manifest in its true nature. Compare { Having approached the highest light he manifests himself in his true form ' ; ' He moves about there laughing, playing, and rejoicing ' ; ' He becomes a self- ruler, he moves about in all worlds according to his will'; 'He becomes one, he becomes three/ &c. (K/i. Up. VIII, 12, 3 ; VII, 25, 2 ; 26, 2). All these texts refer to the soul's connexion with a body. The soul therefore, joined to the subtle body, may proceed on the path of the gods, even after all its works have passed away. But how can the subtle body persist, when the works which originate it have passed away ? Through the power of knowledge, we reply. Knowledge does not indeed by itself originate the subtle body, but it possesses the power of making that body persist, even after the gross body — which is the instrument for the experience of all ordinary pains and pleasures — and all works have passed away, so as thereby to make the soul capable of moving on the path of the gods, and thus to obtain Brahman which is the fruit of know- ledge. ' As in ordinary life/ As in ordinary life, a tank, which may have been made with a view to the irrigation of rice-fields and the like, is maintained and used for the purpose of drawing drinking-water, and so on, even after the intentions which originally led to its being made have passed away. — Here an objection is raised. It may be admitted, that at the time when a man possessing true knowledge dies, all his works pass away without a re- mainder, and that the subtle body only remains, enabling him to move towards Brahman ; but it cannot be held that the soul in that state does not experience pain and pleasure ; for we know from sacred tradition that Vasish/^a, Avantara- tamas, and others, who had reached intuition of the highest truth, entered after death on other embodiments, and ex- perienced pain and pleasure due to the birth of sons, various calamities, and so on. — To this the next Sutra replies. Ill ADHYAYA, 3 PADA, 32. 65 I 31. Of those who have a certain office there is subsistence (of their works) as long as the office lasts.
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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