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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1mainder ? — Some say that thereby we have to understand a remainder of the works which had been performed (in the previous existence) for the sake of the heavenly world, and whose fruits have (for the greater part) been enjoyed. That remainder might then be compared to the remainder of oil which sticks to the inside of a vessel previously filled with oil even after it has been emptied. — But you have no right to assume a remainder in the case of works, the fruits of which have been enjoyed already, since the adr/sh/a (which springs from works) is opposed to the works (so as to destroy them completely^). — This objection, we reply, is not valid, as we do not maintain that the works are completely requited (previously to the new existence). — But the souls do ascend to the sphere of the moon for the express purpose of finding there a complete requital of their works ! — True ; but when only a little of the effects of their works is left, they can no longer stay there. For as some courtier who has joined the king's court with all the requisites which the king's service demands is unable to remain at court any longer, when in consequence of his long stay most of his things are worn out, so that he is perhaps left with a pair of shoes and an umbrella only ; so the soul, when possessing only a small particle of the effects of its works, can no longer remain in the sphere of the moon. — But all this reasoning is in fact altogether unfounded ^. For it has already been stated that, on account of (the adr/sh^a) being opposed to the work, the continued existence of a remainder cannot be admitted in the case of works which had been performed with a view to the heavenly world, and which have been requited in the moon. — But has it not also been said above that not all the work whose fruit the heavenly world is meets with requital there ? — Yes, but that statement is not defensible. For works which are performed for
2^ Bhaw</anusari«a// snehasyavirodhad yukta^ j-esha,^, karma tu phalodayavirodhitvat phahm ktg gatam nash/am eveti na tasya .yeshasiddhir iti jahkate nanv iti. An. Gi. ^ Ivakaro madhuroktya prayukto vastutas tv evakaro vivakshita/^ An. Gi. I 2 Il6 VEDANTA-SUTRAS.
3the purpose of obtaining the heavenly world produce their entire heavenly fruit for the soul only as long as it stays in heaven, and if we take our stand on scripture we have no right to assume that they produce even a particle of fruit for the souls after those have again descended from heaven. That some part of the oil continues to remain in the vessel is unobjectionable because we see it, and we likewise see that some part of the courtier's equipment continues to remain with him ; but that some part of those works which led the soul to heaven continues to exist, that we neither see nor are able to surmise, because it would contradict the texts declaring that the heavenly world (alone) is the fruit of the works. — That of works whose fruit is heaven, such as sacrifices and the like, no remainder continues to exist, we must necessarily acknowledge for the following reason also. If some part of those good works, such as sacrifices, &c., on account of which the agents enjoyed the heavenly world, were surmised to continue in existence as a remainder, that remainder would in all cases be itself a good one, would never be of a contrary nature. But then our supposition would be in conflict with the scriptural passage which distinguishes remainders of a different kind, viz. ' Those whose conduct has been good ; — those whose conduct has been evil,' &c. Hence after the fruits of that set of works which is requited in the other world have been (completely) enjoyed, the remaining other set of works whose fruits are to be enjoyed in this world constitutes the so-called anuj-aya with which the souls re-descend. — It was said above that we must assume the souls to descend without any such remainder, after having reached, by the enjoyment of the fruits, the end of all the works done here below, on account of the comprehensive statement implied in the expression ' whatever.' But that assertion cannot be upheld as the existence of such a remainder has been proved. Hence we have to understand that the souls re-descend after having exhausted, by the enjoyment of its fruits, only that entire part of the works done here below whose fruit belongs to the other world and is begun to be enjoyed there. — The proof given by us of the existence of the remainder refutes at the same
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.
1mainder ? — Some say that thereby we have to understand a remainder of the works which had been performed (in the previous existence) for the sake of the heavenly world, and whose fruits have (for the greater part) been enjoyed. That remainder might then be compared to the remainder of oil which sticks to the inside of a vessel previously filled with oil even after it has been emptied. — But you have no right to assume a remainder in the case of works, the fruits of which have been enjoyed already, since the adr/sh/a (which springs from works) is opposed to the works (so as to destroy them completely^). — This objection, we reply, is not valid, as we do not maintain that the works are completely requited (previously to the new existence). — But the souls do ascend to the sphere of the moon for the express purpose of finding there a complete requital of their works ! — True ; but when only a little of the effects of their works is left, they can no longer stay there. For as some courtier who has joined the king's court with all the requisites which the king's service demands is unable to remain at court any longer, when in consequence of his long stay most of his things are worn out, so that he is perhaps left with a pair of shoes and an umbrella only ; so the soul, when possessing only a small particle of the effects of its works, can no longer remain in the sphere of the moon. — But all this reasoning is in fact altogether unfounded ^. For it has already been stated that, on account of (the adr/sh^a) being opposed to the work, the continued existence of a remainder cannot be admitted in the case of works which had been performed with a view to the heavenly world, and which have been requited in the moon. — But has it not also been said above that not all the work whose fruit the heavenly world is meets with requital there ? — Yes, but that statement is not defensible. For works which are performed for
2^ Bhaw</anusari«a// snehasyavirodhad yukta^ j-esha,^, karma tu phalodayavirodhitvat phahm ktg gatam nash/am eveti na tasya .yeshasiddhir iti jahkate nanv iti. An. Gi. ^ Ivakaro madhuroktya prayukto vastutas tv evakaro vivakshita/^ An. Gi. I 2 Il6 VEDANTA-SUTRAS.
3the purpose of obtaining the heavenly world produce their entire heavenly fruit for the soul only as long as it stays in heaven, and if we take our stand on scripture we have no right to assume that they produce even a particle of fruit for the souls after those have again descended from heaven. That some part of the oil continues to remain in the vessel is unobjectionable because we see it, and we likewise see that some part of the courtier's equipment continues to remain with him ; but that some part of those works which led the soul to heaven continues to exist, that we neither see nor are able to surmise, because it would contradict the texts declaring that the heavenly world (alone) is the fruit of the works. — That of works whose fruit is heaven, such as sacrifices and the like, no remainder continues to exist, we must necessarily acknowledge for the following reason also. If some part of those good works, such as sacrifices, &c., on account of which the agents enjoyed the heavenly world, were surmised to continue in existence as a remainder, that remainder would in all cases be itself a good one, would never be of a contrary nature. But then our supposition would be in conflict with the scriptural passage which distinguishes remainders of a different kind, viz. ' Those whose conduct has been good ; — those whose conduct has been evil,' &c. Hence after the fruits of that set of works which is requited in the other world have been (completely) enjoyed, the remaining other set of works whose fruits are to be enjoyed in this world constitutes the so-called anuj-aya with which the souls re-descend. — It was said above that we must assume the souls to descend without any such remainder, after having reached, by the enjoyment of the fruits, the end of all the works done here below, on account of the comprehensive statement implied in the expression ' whatever.' But that assertion cannot be upheld as the existence of such a remainder has been proved. Hence we have to understand that the souls re-descend after having exhausted, by the enjoyment of its fruits, only that entire part of the works done here below whose fruit belongs to the other world and is begun to be enjoyed there. — The proof given by us of the existence of the remainder refutes at the same
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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