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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the second place Smr/ti also confirms the same doctrine, ' These two, the white and the black path, are known as the eternal paths of the world ; on the one man goes not to return, on the other he again returns ' (Bha. Gi. VIII, 26). With regard, finally, to the circumstance that the details about the path of the gods are given in the Upakoj-ala- ^ Ita^ k^L vidjantarajilina;;^ gatir iii lihgadar^ana?;/ samuX'/zinoli alheti, etan iti vidyantarapara gr/hyante, tathapi katha»^ devayanayogas tesham ity a^ankya yogyalayety aha tatrapiti. An. Gi. Ill ADHYAYA, 3 PADA, 32. 235 vidya as well as the PawHgni-vidya, we remark that the repetition is meant to assist reflection. For all these reasons the going on the path of the gods is not limited to those vidyas in which it is actually mentioned. 32. Of those who have a certain office there is subsistence (of the body) as long as the office lasts.
2The question here is whether for him who has reached true knowledge a new body originates after he has parted with the old one or not. — But, an objection is here raised at the outset, there is really no occasion for inquiring whether knowledge when reaching its perfection brings about its due effect, viz. complete isolation of the Self from all bodies or not ; not any more than there is room for an inquiry whether there is cooked rice or not, after the process of cooking has reached its due termination ; or, for an inquiry whether a man is satisfied by eating or not. — Not so, we reply. There is indeed room for the inquiry proposed, as we know from itihasa and pura/^a that some persons although knowing Brahman yet obtained new bodies. Tradition informs us, e. g. that Apantaratamas, an ancient r/shi and teacher of the Vedas, was, by the order of Vish;ni, born on this earth as Kmhwa Dvaipayana at the time when the Dv^parayuga was succeeded by the Kaliyuga. Similarly Vasish//^a, the son of Brahman's mind, having parted from his former body in consequence of the curse of Nimi, was, on the order of Brahman, again procreated by Mitra and Varu;,?a. Smrz'ti further relates that Bhrz'gu and other sons of Brahman's mind were again born at the sacrifice of Varu;/a. Sanatkumara also, who likewise was a son of Brahman's mind, was, in consequence of a boon being granted to Rudra, born again as Skanda. And there are similar tales about Daksha, Narada, and others having, for various reasons, assumed new bodies. Stories of the same kind are met with in the mantras and arthavadas of vSruti. Of some of the persons mentioned it is said that they assumed a new body after the old body had perished ; of others that they assumed, through their
32 "^6 VEDANTA-stjTRAS. supernatural powers, various new bodies, while the old body remained intact all the while. And all of them are known to have completely mastered the contents of the Vedas. On the ground of all this the purvapakshin maintains that the knowledge of Brahman may, indifferently, either be or not be the cause of final release.
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.
1In the second place Smr/ti also confirms the same doctrine, ' These two, the white and the black path, are known as the eternal paths of the world ; on the one man goes not to return, on the other he again returns ' (Bha. Gi. VIII, 26). With regard, finally, to the circumstance that the details about the path of the gods are given in the Upakoj-ala- ^ Ita^ k^L vidjantarajilina;;^ gatir iii lihgadar^ana?;/ samuX'/zinoli alheti, etan iti vidyantarapara gr/hyante, tathapi katha»^ devayanayogas tesham ity a^ankya yogyalayety aha tatrapiti. An. Gi. Ill ADHYAYA, 3 PADA, 32. 235 vidya as well as the PawHgni-vidya, we remark that the repetition is meant to assist reflection. For all these reasons the going on the path of the gods is not limited to those vidyas in which it is actually mentioned. 32. Of those who have a certain office there is subsistence (of the body) as long as the office lasts.
2The question here is whether for him who has reached true knowledge a new body originates after he has parted with the old one or not. — But, an objection is here raised at the outset, there is really no occasion for inquiring whether knowledge when reaching its perfection brings about its due effect, viz. complete isolation of the Self from all bodies or not ; not any more than there is room for an inquiry whether there is cooked rice or not, after the process of cooking has reached its due termination ; or, for an inquiry whether a man is satisfied by eating or not. — Not so, we reply. There is indeed room for the inquiry proposed, as we know from itihasa and pura/^a that some persons although knowing Brahman yet obtained new bodies. Tradition informs us, e. g. that Apantaratamas, an ancient r/shi and teacher of the Vedas, was, by the order of Vish;ni, born on this earth as Kmhwa Dvaipayana at the time when the Dv^parayuga was succeeded by the Kaliyuga. Similarly Vasish//^a, the son of Brahman's mind, having parted from his former body in consequence of the curse of Nimi, was, on the order of Brahman, again procreated by Mitra and Varu;,?a. Smrz'ti further relates that Bhrz'gu and other sons of Brahman's mind were again born at the sacrifice of Varu;/a. Sanatkumara also, who likewise was a son of Brahman's mind, was, in consequence of a boon being granted to Rudra, born again as Skanda. And there are similar tales about Daksha, Narada, and others having, for various reasons, assumed new bodies. Stories of the same kind are met with in the mantras and arthavadas of vSruti. Of some of the persons mentioned it is said that they assumed a new body after the old body had perished ; of others that they assumed, through their
32 "^6 VEDANTA-stjTRAS. supernatural powers, various new bodies, while the old body remained intact all the while. And all of them are known to have completely mastered the contents of the Vedas. On the ground of all this the purvapakshin maintains that the knowledge of Brahman may, indifferently, either be or not be the cause of final release.
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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