Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1To this purvapaksha we make the following reply. The word ' shaking ' has to be taken in the sense of ' getting rid of,' because it is supplemented by the statement of others obtaining the good and evil deeds. For those deeds cannot be obtained by others unless they are got rid of by their former owner. Hence although it is not easily imaginable that the deeds got rid of by one man should be obtained by others, we yet, on the ground of its being mentioned, may determine accordingly that ' shaking ' means ' getting rid of.' And although only in some passages the statement about the obtaining is actually found in proximity to the statement about the shaking, it yet has, on the ground of the latter, to be supplied everywhere and thus becomes a general reason of decision (viz. that 'shaking' means 'getting rid of). Against the purvapakshin's view we further remark that good and evil deeds cannot be said to ' tremble ' in the literal sense of the word, like flags in the wind, since they are not of substantial nature. — (Nor must it be said that of the horse which exemplifies the shaking^ the text only says that it shakes its hair, not that it casts anything ofl", for) the horse when shaking itself shakes off dust and also old hairs. And with that shaking (which at the same time is a shaking off) the text expressly compares the shaking (off) of evil. — Nor do we when assigning different meanings to one and the same root enter thereby into conflict with Smrz'ti (grammar). The clause ' this has been stated ' we have already explained.
227. At the (moment of) departing (he frees himself from his works), there being nothing to be reached (by him, on the way to Brahman, through those works); for thus others (declare, in their sacred texts). 2 ^O VEDANTA-SUTRAS. The Kaushitakins record in the paryafika-vidya how the man (who possesses true knowledge) when approaching Brahman seated on the couch frees himself on the way from his good and evil deeds, ' He having reached the path of the gods comes to the world of Agni,' &c. (Kau. Up. I, 3), and later on (1, 4), ' He comes to the river Vi^ari and crosses it by the mind alone and there shakes off his good and evil deeds.' — The question here arises whether in strict agreement with the text we have to understand that the deceased man frees himself from his good and evil deeds on the way to Brahman, or rather that he does so at the outset when he departs from his body.
3The letter of the text favouring the former alternative, the Sutrakara rebuts it by declaring 'at the going,' i.e. at the time of departing from the body the man frees himself, through the strength of his knowledge, from his good and evil deeds. The reason for this averment is assigned in the words, 'On account of the absence of anything to be reached.' For when the man possessing true knowledge has departed from the body and is, through his knowledge, about to reach Brahman, there exists nothing to be reached by him on the way through his good and evil works, and we therefore have no reason to assume the latter to remain uneffaced during a certain number of moments. We rather have to conclude that as the results of his good and evil works are contrary to the result of knowledge, they are destroyed by the power of the latter ; and that hence the moment of their destruction is that moment in which he sets out toward the fruit of his knowledge (i.e. the world of Brahman). — The conclusion thus is that the deliverance of the man from his works takes place early, and is only mentioned later on in the text of the Kaushitakins. — Thus other 5akhas also, as that of the Ta;/^ins and ^a/ydyanins, declare that he frees himself from his deeds at an earlier stage ; cp. the passages, ' Shaking off all evil as a horse shakes his hair,' and ' His sons obtain his inheritance, his friends the good, his enemies the evil he has done.'
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.
1To this purvapaksha we make the following reply. The word ' shaking ' has to be taken in the sense of ' getting rid of,' because it is supplemented by the statement of others obtaining the good and evil deeds. For those deeds cannot be obtained by others unless they are got rid of by their former owner. Hence although it is not easily imaginable that the deeds got rid of by one man should be obtained by others, we yet, on the ground of its being mentioned, may determine accordingly that ' shaking ' means ' getting rid of.' And although only in some passages the statement about the obtaining is actually found in proximity to the statement about the shaking, it yet has, on the ground of the latter, to be supplied everywhere and thus becomes a general reason of decision (viz. that 'shaking' means 'getting rid of). Against the purvapakshin's view we further remark that good and evil deeds cannot be said to ' tremble ' in the literal sense of the word, like flags in the wind, since they are not of substantial nature. — (Nor must it be said that of the horse which exemplifies the shaking^ the text only says that it shakes its hair, not that it casts anything ofl", for) the horse when shaking itself shakes off dust and also old hairs. And with that shaking (which at the same time is a shaking off) the text expressly compares the shaking (off) of evil. — Nor do we when assigning different meanings to one and the same root enter thereby into conflict with Smrz'ti (grammar). The clause ' this has been stated ' we have already explained.
227. At the (moment of) departing (he frees himself from his works), there being nothing to be reached (by him, on the way to Brahman, through those works); for thus others (declare, in their sacred texts). 2 ^O VEDANTA-SUTRAS. The Kaushitakins record in the paryafika-vidya how the man (who possesses true knowledge) when approaching Brahman seated on the couch frees himself on the way from his good and evil deeds, ' He having reached the path of the gods comes to the world of Agni,' &c. (Kau. Up. I, 3), and later on (1, 4), ' He comes to the river Vi^ari and crosses it by the mind alone and there shakes off his good and evil deeds.' — The question here arises whether in strict agreement with the text we have to understand that the deceased man frees himself from his good and evil deeds on the way to Brahman, or rather that he does so at the outset when he departs from his body.
3The letter of the text favouring the former alternative, the Sutrakara rebuts it by declaring 'at the going,' i.e. at the time of departing from the body the man frees himself, through the strength of his knowledge, from his good and evil deeds. The reason for this averment is assigned in the words, 'On account of the absence of anything to be reached.' For when the man possessing true knowledge has departed from the body and is, through his knowledge, about to reach Brahman, there exists nothing to be reached by him on the way through his good and evil works, and we therefore have no reason to assume the latter to remain uneffaced during a certain number of moments. We rather have to conclude that as the results of his good and evil works are contrary to the result of knowledge, they are destroyed by the power of the latter ; and that hence the moment of their destruction is that moment in which he sets out toward the fruit of his knowledge (i.e. the world of Brahman). — The conclusion thus is that the deliverance of the man from his works takes place early, and is only mentioned later on in the text of the Kaushitakins. — Thus other 5akhas also, as that of the Ta;/^ins and ^a/ydyanins, declare that he frees himself from his deeds at an earlier stage ; cp. the passages, ' Shaking off all evil as a horse shakes his hair,' and ' His sons obtain his inheritance, his friends the good, his enemies the evil he has done.'
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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