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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
128. And because (on the above interpretation) Ill ADHYAVA, 3 PADA, 29. 23 1 there is no contradiction to both (i.e. man's making an effort to free himself from his deeds and actuallyfreeing himself) according to his liking. Moreover if we assumed that the man frees himself from his good and evil deeds on the way — after having departed from the body and having entered on the path of the gods — we should implicate ourselves in impossibilities ; for after the body has been left behind, man can no longer accomplish, according to his liking, that effort which consists in selfrestraint and pursuit of knowledge, and which is the cause of the obliteration of all his good and evil deeds, and consequently that obliteration also cannot take place. We therefore must assume that the requisite effort is made — and its result takes place — at an earlier moment, viz. in the state in which man is able to effect it, and that in consequence thereof man rids himself of his good and evil deeds. Nothing then stands in the way of the conditioning and the conditioned events taking place, and the assumption moreover agrees with the statements of the Ta/^rt'ins and vSa/)'ayanins. 29. A purpose has to be attributed to the going (on the path of the gods) in a twofold manner ; otherwise there would be contradiction of scripture.
2In some scriptural texts the (dead man's) going on the path of the gods is mentioned in connexion with his freeing himself from good and evil ; in other texts it is not mentioned. The doubt then arises whether the two things go together in all cases or only in certain cases. — The purvapa':shin maintains that the two are to be connected in all cases, just as the man's freeing himself from his good and evil deeds is always followed by their passing over to his friends and enemies. To this we make the following reply. That a man's going on the path of the gods has a purpose is to be admitted in a twofold manner, i.e. with a distinction only. His going on that path has a sense in certain cases, in others not. For otherwise, i.e. if we admitted that men, 2'; 2 VEDANTA-sfTRAS. in all cases, proceed on that path, we should have to assume that even the passage, Mu. Up. Ill, 1,3,' Shaking off good and evil, free from passions, he reaches the highest unity,' refers to actual going through which another place is reached, and that would clearly be contrary to reason. For a person free from all desire and therefore non-moving does not go to another place, and the highest unity is not to be reached by a man transporting himself to another locality. 30. (The twofold view taken above) is justified because we observe a purpose characterised thereby (i.e. a purpose of the going); as in ordinary life.
3Our view of the matter, viz. that a man's proceeding on the path of the gods has a meaning in certain cases but not in others, is justified by the following consideration. In meditations on the qualified Brahman such as the paryahkavidya we see a reason for the man's proceeding on the path of the gods ; for the text mentions certain results which can be reached only by the man going to different places, such as his mounting a couch, his holding a colloquy with Brahman seated on the couch, his perceiving various odours and so on. On the other hand we do not see that going on the path of the gods has anything to do with perfect knowledge. For those who have risen to the intuition of the Selfs unity, whose every wish is fulfilled, in whom the potentiality of all suffering is already destroyed here below, have nothing further to look for but the dissolution of the abode of activity and enjoyment of former deeds, i.e. the body; in their case therefore to proceed on the road of the gods would be purposeless. — The distinction is analogous to what is observed in ordinary life. If we want to reach some village we have to proceed on a path leading there ; but no moving on a path is required when we wish to attain freedom from sickness. — The distinction made here will be e.stablished more carefully in the fourth adhyaya. 31. There is no restriction (as to the going on the path of the gods) for any vidya; nor any contraIll ADHYAYA, 3 PADA, 3 1.
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.
128. And because (on the above interpretation) Ill ADHYAVA, 3 PADA, 29. 23 1 there is no contradiction to both (i.e. man's making an effort to free himself from his deeds and actuallyfreeing himself) according to his liking. Moreover if we assumed that the man frees himself from his good and evil deeds on the way — after having departed from the body and having entered on the path of the gods — we should implicate ourselves in impossibilities ; for after the body has been left behind, man can no longer accomplish, according to his liking, that effort which consists in selfrestraint and pursuit of knowledge, and which is the cause of the obliteration of all his good and evil deeds, and consequently that obliteration also cannot take place. We therefore must assume that the requisite effort is made — and its result takes place — at an earlier moment, viz. in the state in which man is able to effect it, and that in consequence thereof man rids himself of his good and evil deeds. Nothing then stands in the way of the conditioning and the conditioned events taking place, and the assumption moreover agrees with the statements of the Ta/^rt'ins and vSa/)'ayanins. 29. A purpose has to be attributed to the going (on the path of the gods) in a twofold manner ; otherwise there would be contradiction of scripture.
2In some scriptural texts the (dead man's) going on the path of the gods is mentioned in connexion with his freeing himself from good and evil ; in other texts it is not mentioned. The doubt then arises whether the two things go together in all cases or only in certain cases. — The purvapa':shin maintains that the two are to be connected in all cases, just as the man's freeing himself from his good and evil deeds is always followed by their passing over to his friends and enemies. To this we make the following reply. That a man's going on the path of the gods has a purpose is to be admitted in a twofold manner, i.e. with a distinction only. His going on that path has a sense in certain cases, in others not. For otherwise, i.e. if we admitted that men, 2'; 2 VEDANTA-sfTRAS. in all cases, proceed on that path, we should have to assume that even the passage, Mu. Up. Ill, 1,3,' Shaking off good and evil, free from passions, he reaches the highest unity,' refers to actual going through which another place is reached, and that would clearly be contrary to reason. For a person free from all desire and therefore non-moving does not go to another place, and the highest unity is not to be reached by a man transporting himself to another locality. 30. (The twofold view taken above) is justified because we observe a purpose characterised thereby (i.e. a purpose of the going); as in ordinary life.
3Our view of the matter, viz. that a man's proceeding on the path of the gods has a meaning in certain cases but not in others, is justified by the following consideration. In meditations on the qualified Brahman such as the paryahkavidya we see a reason for the man's proceeding on the path of the gods ; for the text mentions certain results which can be reached only by the man going to different places, such as his mounting a couch, his holding a colloquy with Brahman seated on the couch, his perceiving various odours and so on. On the other hand we do not see that going on the path of the gods has anything to do with perfect knowledge. For those who have risen to the intuition of the Selfs unity, whose every wish is fulfilled, in whom the potentiality of all suffering is already destroyed here below, have nothing further to look for but the dissolution of the abode of activity and enjoyment of former deeds, i.e. the body; in their case therefore to proceed on the road of the gods would be purposeless. — The distinction is analogous to what is observed in ordinary life. If we want to reach some village we have to proceed on a path leading there ; but no moving on a path is required when we wish to attain freedom from sickness. — The distinction made here will be e.stablished more carefully in the fourth adhyaya. 31. There is no restriction (as to the going on the path of the gods) for any vidya; nor any contraIll ADHYAYA, 3 PADA, 3 1.
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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