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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the performers of sacrifices, &c., did not, in the sphere of the moon, enjoy the fruits of their works, why should they undertake works such as sacrifices, which are to him who performs them the cause of great trouble ? We see, moreover, that the word ' food,' as denoting in general whatever is the cause of enjoyment, is metaphorically used of that also which is not food (in the narrower sense), as, for instance, in such phrases as 'the Vaijyas are the food of kings, the animals are the food of the Vaii-yas.' Hence what is meant there by the term ' eating ' is the rejoicing of the gods with the performers of sacrifices, &c., who stand in a subordinate (instrumental) relation to that rejoicing— a rejoicing analogous to that of an ordinary man with beloved persons such as wife, children, friends, and so on — not actual eating like the chewing and swallowing of sweetmeats. For that the • gods eat in. the ordinary way a scriptural passage expressly denies {Kh. Up. Ill, 6, i), ' The gods do not eat or drink ; by seeing the nectar they are satisfied.' At the same time the performers of sacrifices, although standing in a subordinate relation to the gods, may themselves be in a state of enjoyment, like servants who (although subordinate to the king) themselves live on the king. — That the performers of sacrifices are objects of enjoyment for the gods follows, moreover, from their quality of not knowing the Self. For that those who do not know the Self are objects of enjoyment for the gods the following scriptural passage shows, ' Now, if a man worships another deity, thinking the deity is one and he is another, he does not know. He is like a beast for the Devas ' (Br/. Up. I, 4, 10). That means: he, in this life, propitiating the gods by means of oblations and other works, serves them like a beast, and does so in the other world also, depending on them like a beast and enjoying the fruits of his works as assigned by them. — The latter part of the Sutra can be explained in another manner also ^. Those who do not know the Self are those who perform works only, such as sacrifices, &c.,
2^ Anatma.yabda.yruter mukhyarthatvanurodhena sutrawjasyartham uktva prakarawanurodhenarthantaram aha. An. Gi. I I 2 VEDANTA-Sl^TRAS. and do not join knowledge to works. We then take the expression, ' the knowledge of the Self,' as indirectly denoting the knowledge of the five fires ; an explanation which rests on the general subject-matter. And on account of the performers of sacrifices being destitute of the knowledge of the five fires the circumstance of their serving as food is brought forward as a mere gu;^avada ^ for the purpose of glorifying the knowledge of the five fires. For the latter is what the text aims at enjoining, as we infer from the general purport of the passage. — ' For thus ' another scriptural passage 'declares,' viz. that enjoyment (on the part of the^iva) takes place in the sphere of the moon, ' Having enjoyed greatness in the Soma world he returns again ' (Pr. Up. V, 4). Another scriptural passage also declares that the performers of sacrifices dwelling together with the gods obtain enjoyment, 'A hundred blessings of the fathers who have conquered this world make one blessing of the workgods, who obtain their godhead by work ' (Br/. Up. IV, 3, ^^). — As thus the statement about the performers of sacrifices becoming food is metaphorical only, we understand that it is their souls which go, and hence there is no longer any objection to the doctrine that they go enveloped by water.
38. On the passing away of the works (the soul redescends) with a remainder, according to scripture and Smmi, as it went (i. e. passing through the same stations) and not thus (i.e. in the inverse order). Scripture states that the souls of those who perform sacrifices, and the like, rise on the road leading through smoke, and so on, to the sphere of the moon, and when they have done with the enjoyment (of the fruits of their works) again descend, 'Having dwelt there, yivatsampatam^, they return again that way as they came,' &c., up to ' Those whose conduct has been good obtain some good birth, the ^ See part i, p. 221. ^ About which term see further on. Ill ADHYAYA, I PADA, 8. I 1 3
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.
1the performers of sacrifices, &c., did not, in the sphere of the moon, enjoy the fruits of their works, why should they undertake works such as sacrifices, which are to him who performs them the cause of great trouble ? We see, moreover, that the word ' food,' as denoting in general whatever is the cause of enjoyment, is metaphorically used of that also which is not food (in the narrower sense), as, for instance, in such phrases as 'the Vaijyas are the food of kings, the animals are the food of the Vaii-yas.' Hence what is meant there by the term ' eating ' is the rejoicing of the gods with the performers of sacrifices, &c., who stand in a subordinate (instrumental) relation to that rejoicing— a rejoicing analogous to that of an ordinary man with beloved persons such as wife, children, friends, and so on — not actual eating like the chewing and swallowing of sweetmeats. For that the • gods eat in. the ordinary way a scriptural passage expressly denies {Kh. Up. Ill, 6, i), ' The gods do not eat or drink ; by seeing the nectar they are satisfied.' At the same time the performers of sacrifices, although standing in a subordinate relation to the gods, may themselves be in a state of enjoyment, like servants who (although subordinate to the king) themselves live on the king. — That the performers of sacrifices are objects of enjoyment for the gods follows, moreover, from their quality of not knowing the Self. For that those who do not know the Self are objects of enjoyment for the gods the following scriptural passage shows, ' Now, if a man worships another deity, thinking the deity is one and he is another, he does not know. He is like a beast for the Devas ' (Br/. Up. I, 4, 10). That means: he, in this life, propitiating the gods by means of oblations and other works, serves them like a beast, and does so in the other world also, depending on them like a beast and enjoying the fruits of his works as assigned by them. — The latter part of the Sutra can be explained in another manner also ^. Those who do not know the Self are those who perform works only, such as sacrifices, &c.,
2^ Anatma.yabda.yruter mukhyarthatvanurodhena sutrawjasyartham uktva prakarawanurodhenarthantaram aha. An. Gi. I I 2 VEDANTA-Sl^TRAS. and do not join knowledge to works. We then take the expression, ' the knowledge of the Self,' as indirectly denoting the knowledge of the five fires ; an explanation which rests on the general subject-matter. And on account of the performers of sacrifices being destitute of the knowledge of the five fires the circumstance of their serving as food is brought forward as a mere gu;^avada ^ for the purpose of glorifying the knowledge of the five fires. For the latter is what the text aims at enjoining, as we infer from the general purport of the passage. — ' For thus ' another scriptural passage 'declares,' viz. that enjoyment (on the part of the^iva) takes place in the sphere of the moon, ' Having enjoyed greatness in the Soma world he returns again ' (Pr. Up. V, 4). Another scriptural passage also declares that the performers of sacrifices dwelling together with the gods obtain enjoyment, 'A hundred blessings of the fathers who have conquered this world make one blessing of the workgods, who obtain their godhead by work ' (Br/. Up. IV, 3, ^^). — As thus the statement about the performers of sacrifices becoming food is metaphorical only, we understand that it is their souls which go, and hence there is no longer any objection to the doctrine that they go enveloped by water.
38. On the passing away of the works (the soul redescends) with a remainder, according to scripture and Smmi, as it went (i. e. passing through the same stations) and not thus (i.e. in the inverse order). Scripture states that the souls of those who perform sacrifices, and the like, rise on the road leading through smoke, and so on, to the sphere of the moon, and when they have done with the enjoyment (of the fruits of their works) again descend, 'Having dwelt there, yivatsampatam^, they return again that way as they came,' &c., up to ' Those whose conduct has been good obtain some good birth, the ^ See part i, p. 221. ^ About which term see further on. Ill ADHYAYA, I PADA, 8. I 1 3
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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