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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1^ Both passages speak of something reaching, i.e. becoming the moon. Now, as that something is, in the passage about the road of the fathers, the ^ivas of those who have performed ish/is, &c., we conclude that by the jraddha also, from which in the other passage the moon is said to rise, those ^ivas are meant, or, properly speaking, the subtle body of water which envelops those ^ivas. — Dhumadivakye pa;//^agnivakye /^a somara^atvapraptijravawavijeshad ish/adikari«a/i i'raddhajabditadbhir vesh//^ita dyulokaw yantiti bhatity artha-^. An. Gi. ^ An. Gi. introduces this clause by: nanu mahad iha jrutyor vailaksha«yaw, jraddha^abditanam apa?;^ kva/Jid dyuloke homa>^ i-ruta^ kva/?'id ish/adikari«am dhumadikramewakai-apraptir na -^a tesham apa^ santi yena tadveshZ/^itanawz gatis tatraha teshawz y^ed. ^ I read, with a MS. of An. Gi., ahutyapfirvarupa/^. * The so-called antyesh/i. ^ And is on that account properly called jraddha. I lO VEDANTA-StjTRAS. souls, when going to the enjoyment of the fruits of their works, are enveloped by the water of which the oblations consist ^.
2But how can it be maintained that those who perform sacrifices, &c., go to the enjoyment of the fruit of their works, considering that scripture declares them when having reached the moon — by the path leading through smoke, &c. — to become food, ' That is Soma the king ; that is the food of the gods; the gods do eat it' (/f//. Up. V, lo, 4); and the corresponding passage, ' Having reached the moon they become food, and then the Devas feed on them there as sacrificers feed on Soma as it increases and decreases' {Bri. Up. VI, 2, 16)? If, in accordance with these passages, they are eaten by the gods as by tigers, &c., it is not possible that they should enjoy the fruit of their deeds. — To this the following Sutra replies. 7. Or (the souls' being the food of the gods is) metaphorical, on account of their not knowing the Self For thus (scripture) declares. The word ' or ' is meant to set aside the started objection. The souls' being food has to be understood in a metaphorical, not a literal, sense, as otherwise all scriptural statements of claims (adhikara) — such as ' He who is desirous of the heavenly world is to sacrifice' — would be contradicted. If
3^ -Sahkara's attempts to render plausible the interpretation of jTaddha by ' water,' and to base thereon the doctrine of the souls when going to a new body being enveloped by a subtle involucrum of water (and the other elements contained therein) are, of course, altogether artificial. I do not, however, see that he can be taxed with inconsistency (as he is by Deussen, p. 408). 6'raddha is to him in the first place the gross water which constitutes the chief material employed in the sacrifices ; in the second place the apurva which results from the sacrifice, and which is imagined to consist of the subtle parts of the water whose gross parts have been consumed by the sacrificial fire. These subtle parts attach themselves to the soul, accompany it as an involucrum when it goes to another world, and form the base of any new body which the soul may have to assume in accordance with its previous deeds. Ill ADHYAYA, I PADA, 7. Ill
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^ Both passages speak of something reaching, i.e. becoming the moon. Now, as that something is, in the passage about the road of the fathers, the ^ivas of those who have performed ish/is, &c., we conclude that by the jraddha also, from which in the other passage the moon is said to rise, those ^ivas are meant, or, properly speaking, the subtle body of water which envelops those ^ivas. — Dhumadivakye pa;//^agnivakye /^a somara^atvapraptijravawavijeshad ish/adikari«a/i i'raddhajabditadbhir vesh//^ita dyulokaw yantiti bhatity artha-^. An. Gi. ^ An. Gi. introduces this clause by: nanu mahad iha jrutyor vailaksha«yaw, jraddha^abditanam apa?;^ kva/Jid dyuloke homa>^ i-ruta^ kva/?'id ish/adikari«am dhumadikramewakai-apraptir na -^a tesham apa^ santi yena tadveshZ/^itanawz gatis tatraha teshawz y^ed. ^ I read, with a MS. of An. Gi., ahutyapfirvarupa/^. * The so-called antyesh/i. ^ And is on that account properly called jraddha. I lO VEDANTA-StjTRAS. souls, when going to the enjoyment of the fruits of their works, are enveloped by the water of which the oblations consist ^.
2But how can it be maintained that those who perform sacrifices, &c., go to the enjoyment of the fruit of their works, considering that scripture declares them when having reached the moon — by the path leading through smoke, &c. — to become food, ' That is Soma the king ; that is the food of the gods; the gods do eat it' (/f//. Up. V, lo, 4); and the corresponding passage, ' Having reached the moon they become food, and then the Devas feed on them there as sacrificers feed on Soma as it increases and decreases' {Bri. Up. VI, 2, 16)? If, in accordance with these passages, they are eaten by the gods as by tigers, &c., it is not possible that they should enjoy the fruit of their deeds. — To this the following Sutra replies. 7. Or (the souls' being the food of the gods is) metaphorical, on account of their not knowing the Self For thus (scripture) declares. The word ' or ' is meant to set aside the started objection. The souls' being food has to be understood in a metaphorical, not a literal, sense, as otherwise all scriptural statements of claims (adhikara) — such as ' He who is desirous of the heavenly world is to sacrifice' — would be contradicted. If
3^ -Sahkara's attempts to render plausible the interpretation of jTaddha by ' water,' and to base thereon the doctrine of the souls when going to a new body being enveloped by a subtle involucrum of water (and the other elements contained therein) are, of course, altogether artificial. I do not, however, see that he can be taxed with inconsistency (as he is by Deussen, p. 408). 6'raddha is to him in the first place the gross water which constitutes the chief material employed in the sacrifices ; in the second place the apurva which results from the sacrifice, and which is imagined to consist of the subtle parts of the water whose gross parts have been consumed by the sacrificial fire. These subtle parts attach themselves to the soul, accompany it as an involucrum when it goes to another world, and form the base of any new body which the soul may have to assume in accordance with its previous deeds. Ill ADHYAYA, I PADA, 7. Ill
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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