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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1birth of a Brahma;m, &c. — Those whose conduct has been evil obtain the birth of a dog, &c.' {Kh. Up. V, lo, 5-7). Here it must be considered whether the souls, after having enjoyed the fruits of all their works, descend without a remainder (anuj"aya, of their works), or with such a remainder (of unrequited works). — The purvapakshin says : without such a remainder. — Why? — On account of the specification * yavat sampatam.' The word sampata here denotes the aggregate of works (karmaj-aya)^, which is so called because by it the souls pass from this world to that world for the purpose of enjoying the fruits of the works. So that the entire clause ' Having dwelt there as far as the aggregate of the works extends ' indicates their works being completely requited there. The same thing is indicated by another scriptural passage, ' But when in their case that (i.e. the effect of their works) ceases ' (Brz. Up. VI, 2, 16). — Well, but why should we not assume that these passages (do not mean that all works are requited there but) only indicate that the soul enjoys in the other world so long as there are works to be enjoyed there ? — It is impossible to assume this, because elsewhere a reference is made to the totality of works. For the passage, Bn. Up. IV, 4, 6, ' Having obtained the end of whatever deed he does here on earth, he again returns from that world to this world to action,' intimates, by means of the comprehensive term ' whatever,' that all works done here are exhausted there. — Moreover, death has the power of manifesting those works whose fruit has not yet begun ^ ; the manifestation of those works not being possible previously to death because then they are obstructed by those works whose fruits have already begun. Now death must manifest alike all works whose fruits had not begun previously, because the cause being the same the effects cannot be different. Analogously a lamp which is placed at the same distance from a jar and a piece of cloth
2^ The Comm. on Kh. Up. V, 10, 5, explains it by ' sampatanti yeneti sampata-^ karmawa/^ kshaya^, yavat sampatam yavat karmawa^ kshaya^.' ^ Abhivyaktij kz. karma«a»z phaladSnayonmukhatvam. An. Gi. [38] I 114 VEDANTA-SUTRAS. illuminates the latter as well as the former. — Hence it follows that the souls descend without a remainder of unrequited works.
3To this we reply as follows : ' On the passing away of the works with a remainder.' That means : when the aggregate of works with which the souls had risen to the moon for the purpose of the enjoyment of their fruits is, by such enjoyment, exhausted, then the body, consisting of water, which had originated in the moon for the purpose of such enjoyment, is dissolved by contact with the fire of the grief springing from the observation that the enjoyment comes to an end ; just as snow and hail are melted by contact with the rays of the sun, or the hardness of ghee by contact with the heat of fire. Then, at the passing away of the works, i.e. when the works performed, such as sacrifices, &c., are, by the enjoyment of their fruits, exhausted, the souls descend with a remainder yet left.— But on what grounds is that remainder assumed ? — On the ground of what is seen (\Sruti) and Sm;Vti. For scripture declares manifestly that the souls descend joined with such a remainder, ' Those whose conduct {k3LTa.?ia.) has been good will quickly attain some good birth, the birth of a Brahma;m, or a Kshattriya, or a Vaij-ya. But those whose conduct has been evil will quickly attain an evil birth, the birth of a dog, or a hog, or a KsLudala..' That the word >^ara;/a here means the remainder (of the works) will be shown later on. Moreover, the different degrees of enjoyment which are implied in the difference of birth on the part of the living beings point, as they cannot be accidental, to the existence of such a remainder of works. For we know from scripture that good fortune as well as misfortune is caused by good and evil works. Smrz'ti also teaches that the members of the different castes and ai'ramas do, in accordance with their works, at first enjoy the fruit of their works and then enter into new existences, in which they are distinguished from each other by locality, caste, family, shape, length of life, knowledge, conduct, property, pleasure, and intelligence ; which doctrine implies that they descend with a remainder of their works. — Of what kind then is that so-called reIll ADHYAYA, I PADA, 8. I 1 5
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.
1birth of a Brahma;m, &c. — Those whose conduct has been evil obtain the birth of a dog, &c.' {Kh. Up. V, lo, 5-7). Here it must be considered whether the souls, after having enjoyed the fruits of all their works, descend without a remainder (anuj"aya, of their works), or with such a remainder (of unrequited works). — The purvapakshin says : without such a remainder. — Why? — On account of the specification * yavat sampatam.' The word sampata here denotes the aggregate of works (karmaj-aya)^, which is so called because by it the souls pass from this world to that world for the purpose of enjoying the fruits of the works. So that the entire clause ' Having dwelt there as far as the aggregate of the works extends ' indicates their works being completely requited there. The same thing is indicated by another scriptural passage, ' But when in their case that (i.e. the effect of their works) ceases ' (Brz. Up. VI, 2, 16). — Well, but why should we not assume that these passages (do not mean that all works are requited there but) only indicate that the soul enjoys in the other world so long as there are works to be enjoyed there ? — It is impossible to assume this, because elsewhere a reference is made to the totality of works. For the passage, Bn. Up. IV, 4, 6, ' Having obtained the end of whatever deed he does here on earth, he again returns from that world to this world to action,' intimates, by means of the comprehensive term ' whatever,' that all works done here are exhausted there. — Moreover, death has the power of manifesting those works whose fruit has not yet begun ^ ; the manifestation of those works not being possible previously to death because then they are obstructed by those works whose fruits have already begun. Now death must manifest alike all works whose fruits had not begun previously, because the cause being the same the effects cannot be different. Analogously a lamp which is placed at the same distance from a jar and a piece of cloth
2^ The Comm. on Kh. Up. V, 10, 5, explains it by ' sampatanti yeneti sampata-^ karmawa/^ kshaya^, yavat sampatam yavat karmawa^ kshaya^.' ^ Abhivyaktij kz. karma«a»z phaladSnayonmukhatvam. An. Gi. [38] I 114 VEDANTA-SUTRAS. illuminates the latter as well as the former. — Hence it follows that the souls descend without a remainder of unrequited works.
3To this we reply as follows : ' On the passing away of the works with a remainder.' That means : when the aggregate of works with which the souls had risen to the moon for the purpose of the enjoyment of their fruits is, by such enjoyment, exhausted, then the body, consisting of water, which had originated in the moon for the purpose of such enjoyment, is dissolved by contact with the fire of the grief springing from the observation that the enjoyment comes to an end ; just as snow and hail are melted by contact with the rays of the sun, or the hardness of ghee by contact with the heat of fire. Then, at the passing away of the works, i.e. when the works performed, such as sacrifices, &c., are, by the enjoyment of their fruits, exhausted, the souls descend with a remainder yet left.— But on what grounds is that remainder assumed ? — On the ground of what is seen (\Sruti) and Sm;Vti. For scripture declares manifestly that the souls descend joined with such a remainder, ' Those whose conduct {k3LTa.?ia.) has been good will quickly attain some good birth, the birth of a Brahma;m, or a Kshattriya, or a Vaij-ya. But those whose conduct has been evil will quickly attain an evil birth, the birth of a dog, or a hog, or a KsLudala..' That the word >^ara;/a here means the remainder (of the works) will be shown later on. Moreover, the different degrees of enjoyment which are implied in the difference of birth on the part of the living beings point, as they cannot be accidental, to the existence of such a remainder of works. For we know from scripture that good fortune as well as misfortune is caused by good and evil works. Smrz'ti also teaches that the members of the different castes and ai'ramas do, in accordance with their works, at first enjoy the fruit of their works and then enter into new existences, in which they are distinguished from each other by locality, caste, family, shape, length of life, knowledge, conduct, property, pleasure, and intelligence ; which doctrine implies that they descend with a remainder of their works. — Of what kind then is that so-called reIll ADHYAYA, I PADA, 8. I 1 5
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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