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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1^ Upasawzharalo/^anayam api jraddha^abdatvam apam evety aha tv iti. An. Gi. I08 VEDANTA-stjTRAS. is analogous to the case of a man who is as vahant as a Hon being himself called a lion. — Again, the word iraddha may fitly be applied to water, because water is intimately connected with religious works (sacrifices, &c.) which depend on faith ; just as the word ' platform ■" is applied to men (standing on the platform). And finally the waters may fitly be called .yraddha, on account of their being the cause of faith, according to the scriptural passage, ' Water indeed produces faith in him for holy works ^' 6. (Should it be said that the souls are not enveloped by water) on account of this not being stated by scripture, we refute the objection on the ground of those who perform ish/is, &c., being understood.
2Well, let it be granted that, on account of question and answer, water, passing through the forms of jraddha, &c., may in the fifth oblation obtain the shape of man. But still we cannot allow that the souls when moving from one body into another are enveloped by water. For this is not directly stated by scripture, there being in the whole passage no word referring to the souls, while there are words referring to water. Hence the assertion that the soul goes enveloped by water is unfounded. — This objection is invalid, we reply, ■■ on account of those who perform ish/is, &c., being understood.' For in the passage beginning 'But they who living in a village practise sacrifices, works of public utility and alms, they go to the smoke' (V, 3, 10), it is said that those who perform ish/is reach, on the road of the fathers leading through smoke, &c., the moon, ' From ether they go to the moon ; that is Soma, the king.' Now these same persons are meant in the passage about the five fires also, as we conclude from the equality of scriptural statement in the passage, ' In that fire the devas offer ^ Ape heti, asmai pawse^dhikariwe sa/«namante ^anayanti darjanamatrewa snanadipuwyakarmasiddhyarthaw jraddham ity arthaA. An. Gi. Ill ADHYAYA, I PADA, 6. IO9
3jraddhd. From that oblation rises Soma the king^.' To those ^ (persons who have performed ish^is, &c.) water is supphed in the shape of the materials employed to perform the agnihotra, the darj-apurwamasa and other sacrifices, viz. sour milk, milk, &c., which substances, as consisting mostly of water, may directly be considered as water. Of these, when offered in the ahavaniya, the subtle parts assume the form of an apurva resulting from the oblation ^, and attach themselves to the performer of the sacrifice. Then (when the sacrificer dies) the priests offer his body, with the funeral ceremonies ^, into the crematory fire, with the mantra, '(may) he (go) to the heavenly world, svaha.' Then the water forming the oblation — which was connected with deeds resulting from faith ^ — having assumed the form of an apurva envelops the souls of those who had performed the sacrifices, and leads them up to the heavenly world to receive their reward. — In accordance with the preceding interpretation scripture says in the agnihotra chapter also — in the complementary passage constituting the reply to the six questions — that the two agnihotra-oblations go up to the other world in order to originate the fruit (of the work of the sacrificer), ' Those two oblations when offered go up, &c.' (^at. Br. XI, 6, 2, 6). — Hence we conclude that the
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.
1^ Upasawzharalo/^anayam api jraddha^abdatvam apam evety aha tv iti. An. Gi. I08 VEDANTA-stjTRAS. is analogous to the case of a man who is as vahant as a Hon being himself called a lion. — Again, the word iraddha may fitly be applied to water, because water is intimately connected with religious works (sacrifices, &c.) which depend on faith ; just as the word ' platform ■" is applied to men (standing on the platform). And finally the waters may fitly be called .yraddha, on account of their being the cause of faith, according to the scriptural passage, ' Water indeed produces faith in him for holy works ^' 6. (Should it be said that the souls are not enveloped by water) on account of this not being stated by scripture, we refute the objection on the ground of those who perform ish/is, &c., being understood.
2Well, let it be granted that, on account of question and answer, water, passing through the forms of jraddha, &c., may in the fifth oblation obtain the shape of man. But still we cannot allow that the souls when moving from one body into another are enveloped by water. For this is not directly stated by scripture, there being in the whole passage no word referring to the souls, while there are words referring to water. Hence the assertion that the soul goes enveloped by water is unfounded. — This objection is invalid, we reply, ■■ on account of those who perform ish/is, &c., being understood.' For in the passage beginning 'But they who living in a village practise sacrifices, works of public utility and alms, they go to the smoke' (V, 3, 10), it is said that those who perform ish/is reach, on the road of the fathers leading through smoke, &c., the moon, ' From ether they go to the moon ; that is Soma, the king.' Now these same persons are meant in the passage about the five fires also, as we conclude from the equality of scriptural statement in the passage, ' In that fire the devas offer ^ Ape heti, asmai pawse^dhikariwe sa/«namante ^anayanti darjanamatrewa snanadipuwyakarmasiddhyarthaw jraddham ity arthaA. An. Gi. Ill ADHYAYA, I PADA, 6. IO9
3jraddhd. From that oblation rises Soma the king^.' To those ^ (persons who have performed ish^is, &c.) water is supphed in the shape of the materials employed to perform the agnihotra, the darj-apurwamasa and other sacrifices, viz. sour milk, milk, &c., which substances, as consisting mostly of water, may directly be considered as water. Of these, when offered in the ahavaniya, the subtle parts assume the form of an apurva resulting from the oblation ^, and attach themselves to the performer of the sacrifice. Then (when the sacrificer dies) the priests offer his body, with the funeral ceremonies ^, into the crematory fire, with the mantra, '(may) he (go) to the heavenly world, svaha.' Then the water forming the oblation — which was connected with deeds resulting from faith ^ — having assumed the form of an apurva envelops the souls of those who had performed the sacrifices, and leads them up to the heavenly world to receive their reward. — In accordance with the preceding interpretation scripture says in the agnihotra chapter also — in the complementary passage constituting the reply to the six questions — that the two agnihotra-oblations go up to the other world in order to originate the fruit (of the work of the sacrificer), ' Those two oblations when offered go up, &c.' (^at. Br. XI, 6, 2, 6). — Hence we conclude that the
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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