Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1time the other assertion made above, viz. that death manifests equally all works the enjoyment of whose fruits was not begun here below, and that on that account we are not entitled to draw a line between works whose fruits begin in the other world and works whose fruits begin in this world only (i.e. in a new existence on earth). — We, moreover, have to ask for what reason it is maintained that death manifests (i.e. lays open and makes ready for requital) those works whose fruits have not begun here below. The answer will be that in this life the operation of certain works cannot begin because it is obstructed by other works whose fruits already begin here below, that, however, that operation does begin as soon as, at the moment of death, the obstruction ceases. Well, then, if previously to death those actions whose fruits have already begun prevent other actions from beginning their operation, at the time of death also certain works of less force will be obstructed in their operation by other works of greater force, it being impossible that the fruits of works of opposite tendency should begin at the same time. For it is impossible to maintain that different deeds whose fruits must be experienced in different existences should, merely because they have this in common that their fruits have not begun (previously to death), become manifest on the occasion of one and the same death, and originate one new existence only; against this militates the fact of the definite fruits (attached to each particular work) being of contrary natures^. Nor, on the other hand, can we maintain that at the time of death some works manifest themselves while others are altogether extinguished ; for that would contradict the fact that absolutely all works have their fruits. No work in fact can be extinguished except by means of expiatory actions, &c. ^ Smr/ti also declares that works whose operation is ob-
2^ On which account they cannot be experienced in one and the same existence. ^ Works are extinguished either by expiatory ceremonies or by the knowledge of Brahman or by the full fruition of their consequences. I I 8 VEDANTA-St^TRAS. structed by other works leading to fruits of a contrarynature last for a long time, ' Sometimes a good deed persists immovable as it were, the doer meanwhile remaining immerged in the sawsara, until at last he is released from pain.'
3Moreover, if all unrequited works becoming manifest on the occasion of one and the same death were to begin one new existence only, the consequence would be that those who are born again in the heavenly world, or in hell, or as animals, could, as not entitled thereto, perform no religious works, and being thus excluded from all chance of acquiring religious merit and demerit could not enter on any new forms of existence, as all reason for the latter would be absent i. And that would further contradict Smrhi, which declares that some single actions, such as the murder of a Brahmawa, are the causes of more than one new existence. Nor can we assume, for the knowledge of the particular results springing from religious merit and demerit, any other cause than the sacred texts ^. Nor, again, does death manifest (bring about the requital of) those works whose fruit is observed to be enjoyed already here below, as, for instance, the kariresh/i, &c.^ How then can we allow the assumption that death manifests all actions ? The instance of the lamp (made use of by the purvapakshin) is already refuted by our having shown the relative strength of actions ■*. Or else we may look on the matter as analogous to the manifestation (by a lamp) of bigger and smaller objects. For as a lamp, although equally distant from a big and a very small thing, may manifest the former only * And in consequence of this they could never obtain final release.
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.
1time the other assertion made above, viz. that death manifests equally all works the enjoyment of whose fruits was not begun here below, and that on that account we are not entitled to draw a line between works whose fruits begin in the other world and works whose fruits begin in this world only (i.e. in a new existence on earth). — We, moreover, have to ask for what reason it is maintained that death manifests (i.e. lays open and makes ready for requital) those works whose fruits have not begun here below. The answer will be that in this life the operation of certain works cannot begin because it is obstructed by other works whose fruits already begin here below, that, however, that operation does begin as soon as, at the moment of death, the obstruction ceases. Well, then, if previously to death those actions whose fruits have already begun prevent other actions from beginning their operation, at the time of death also certain works of less force will be obstructed in their operation by other works of greater force, it being impossible that the fruits of works of opposite tendency should begin at the same time. For it is impossible to maintain that different deeds whose fruits must be experienced in different existences should, merely because they have this in common that their fruits have not begun (previously to death), become manifest on the occasion of one and the same death, and originate one new existence only; against this militates the fact of the definite fruits (attached to each particular work) being of contrary natures^. Nor, on the other hand, can we maintain that at the time of death some works manifest themselves while others are altogether extinguished ; for that would contradict the fact that absolutely all works have their fruits. No work in fact can be extinguished except by means of expiatory actions, &c. ^ Smr/ti also declares that works whose operation is ob-
2^ On which account they cannot be experienced in one and the same existence. ^ Works are extinguished either by expiatory ceremonies or by the knowledge of Brahman or by the full fruition of their consequences. I I 8 VEDANTA-St^TRAS. structed by other works leading to fruits of a contrarynature last for a long time, ' Sometimes a good deed persists immovable as it were, the doer meanwhile remaining immerged in the sawsara, until at last he is released from pain.'
3Moreover, if all unrequited works becoming manifest on the occasion of one and the same death were to begin one new existence only, the consequence would be that those who are born again in the heavenly world, or in hell, or as animals, could, as not entitled thereto, perform no religious works, and being thus excluded from all chance of acquiring religious merit and demerit could not enter on any new forms of existence, as all reason for the latter would be absent i. And that would further contradict Smrhi, which declares that some single actions, such as the murder of a Brahmawa, are the causes of more than one new existence. Nor can we assume, for the knowledge of the particular results springing from religious merit and demerit, any other cause than the sacred texts ^. Nor, again, does death manifest (bring about the requital of) those works whose fruit is observed to be enjoyed already here below, as, for instance, the kariresh/i, &c.^ How then can we allow the assumption that death manifests all actions ? The instance of the lamp (made use of by the purvapakshin) is already refuted by our having shown the relative strength of actions ■*. Or else we may look on the matter as analogous to the manifestation (by a lamp) of bigger and smaller objects. For as a lamp, although equally distant from a big and a very small thing, may manifest the former only * And in consequence of this they could never obtain final release.
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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