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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That may be ; but for what reason should we abandon that meaning which the term ' /Tarawa ' directly conveys, viz. the meaning ' conduct,' and accept the merely connotative meaning ' remainder of the works ? ' Conduct, which the text directly mentions, may be supposed to have for its fruit either a good or an evil birth, according as it is enjoined or prohibited, good or evil. Some fruit will have to be allowed to it in any case ; for otherwise it would follow that it is purposeless. — This objection is without force ' on account of the dependence on it.' Such works as sacrifices, and the like, depend on conduct in so far as somebody whose conduct is not good is not entitled to perform them. This we know from Smrzti-passages, such as the following, ' Him who is devoid of good conduct the Vedas do not purify.' — And also if conduct is considered as subservient to man ^ it will not be purposeless. For when the aggregate of works such as sacrifices, &c., begins to originate its fruit, the conduct which has reference to the sacrifice will originate there (i.e. in the fruit) some addition. ^ I.e. as something which produces in man a sawskara analogous to that produced by other preparatory or purificatory rites such as bathing, &c. — In the preceding sentences conduct had been spoken of not as purushartha but as karmahga. In that case it produces no separate result ; while if considered as purushartha it has a special result of iis own.
2Ill ADHYAYA, I PADA, 12. 12 1 And it is known from 5ruti as well as Smrz'ti that work effects everything ^. It is, therefore, the opinion of Karsh- «a^ini that the remainder of works only — which is connoted by the term ' conduct ' — is the cause of the souls entering on new births. For as work may be the cause of new births, it is not proper to assume that conduct is the cause. If a man is able to run away by means of his feet he will surely not creep on his knees. 11. But (/§ara;^a means) nothing but good and evil works ; thus Badari opines. The teacher Badari, however, thinks that the word 'Tarawa' denotes nothing else but good works and evil works. It means the same as anush///ana (performance) or karman (work). For we see that the root kzx (to walk, to conduct oneself) is used in the general sense of acting. Of a man who performs holy works such as sacrifices, &c., people say in ordinary language, ' that excellent man walks in righteousness.' The word akava. also denotes only a kind of religious duty. That works and ^ara;/a (conduct) are sometimes spoken of as different things is analogous to the distinction sometimes made between Brahma;/as and Parivra^akas^. We, therefore, decide that by men of good ka.ra.Ha. are meant those whose works are worthy of praise, by men of evil /Tarawa those whose w^orks are worthy of blame. 12. Of those also who do not perform sacrifices (the ascent to the moon) is stated by scripture.
3It has been said that those who perform sacrifices, &c., go to the moon. The question now arises whether those also who do not perform sacrifices go to the moon or not. — The purvapakshin maintains that it cannot be asserted that men belonging to the former class only go to the moon. ^ A clause added to guard against the assumption — which might be based on the preceding remarks — that conduct is, after all, the cause of the quality of the new birth. ^ Although the latter are a mere sub-class of the former. 122 VEDANTA-SUTRAS. because scripture speaks of the moon as being resorted to by those also who have not performed sacrifices. For the Kaushitakins make the following general statement, 'AH who depart from this world go to the moon ' (Kau, Up. I, 2). Moreover, the origination of a new body in the case of those who are born again is not possible without their having (previously) reached the moon, on account of the precise definition of number contained in the statement, ' In the fifth oblation' i^Kh. Up. V, 9, i)\ Hence all men must be supposed to resort to the moon. If it be objected that it does not appear proper that those who perform sacrifices and those who do not should go to the same place, we reply that there is no real objection, because those who do not perform sacrifices do not enjoy anything in the moon.
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.
1That may be ; but for what reason should we abandon that meaning which the term ' /Tarawa ' directly conveys, viz. the meaning ' conduct,' and accept the merely connotative meaning ' remainder of the works ? ' Conduct, which the text directly mentions, may be supposed to have for its fruit either a good or an evil birth, according as it is enjoined or prohibited, good or evil. Some fruit will have to be allowed to it in any case ; for otherwise it would follow that it is purposeless. — This objection is without force ' on account of the dependence on it.' Such works as sacrifices, and the like, depend on conduct in so far as somebody whose conduct is not good is not entitled to perform them. This we know from Smrzti-passages, such as the following, ' Him who is devoid of good conduct the Vedas do not purify.' — And also if conduct is considered as subservient to man ^ it will not be purposeless. For when the aggregate of works such as sacrifices, &c., begins to originate its fruit, the conduct which has reference to the sacrifice will originate there (i.e. in the fruit) some addition. ^ I.e. as something which produces in man a sawskara analogous to that produced by other preparatory or purificatory rites such as bathing, &c. — In the preceding sentences conduct had been spoken of not as purushartha but as karmahga. In that case it produces no separate result ; while if considered as purushartha it has a special result of iis own.
2Ill ADHYAYA, I PADA, 12. 12 1 And it is known from 5ruti as well as Smrz'ti that work effects everything ^. It is, therefore, the opinion of Karsh- «a^ini that the remainder of works only — which is connoted by the term ' conduct ' — is the cause of the souls entering on new births. For as work may be the cause of new births, it is not proper to assume that conduct is the cause. If a man is able to run away by means of his feet he will surely not creep on his knees. 11. But (/§ara;^a means) nothing but good and evil works ; thus Badari opines. The teacher Badari, however, thinks that the word 'Tarawa' denotes nothing else but good works and evil works. It means the same as anush///ana (performance) or karman (work). For we see that the root kzx (to walk, to conduct oneself) is used in the general sense of acting. Of a man who performs holy works such as sacrifices, &c., people say in ordinary language, ' that excellent man walks in righteousness.' The word akava. also denotes only a kind of religious duty. That works and ^ara;/a (conduct) are sometimes spoken of as different things is analogous to the distinction sometimes made between Brahma;/as and Parivra^akas^. We, therefore, decide that by men of good ka.ra.Ha. are meant those whose works are worthy of praise, by men of evil /Tarawa those whose w^orks are worthy of blame. 12. Of those also who do not perform sacrifices (the ascent to the moon) is stated by scripture.
3It has been said that those who perform sacrifices, &c., go to the moon. The question now arises whether those also who do not perform sacrifices go to the moon or not. — The purvapakshin maintains that it cannot be asserted that men belonging to the former class only go to the moon. ^ A clause added to guard against the assumption — which might be based on the preceding remarks — that conduct is, after all, the cause of the quality of the new birth. ^ Although the latter are a mere sub-class of the former. 122 VEDANTA-SUTRAS. because scripture speaks of the moon as being resorted to by those also who have not performed sacrifices. For the Kaushitakins make the following general statement, 'AH who depart from this world go to the moon ' (Kau, Up. I, 2). Moreover, the origination of a new body in the case of those who are born again is not possible without their having (previously) reached the moon, on account of the precise definition of number contained in the statement, ' In the fifth oblation' i^Kh. Up. V, 9, i)\ Hence all men must be supposed to resort to the moon. If it be objected that it does not appear proper that those who perform sacrifices and those who do not should go to the same place, we reply that there is no real objection, because those who do not perform sacrifices do not enjoy anything in the moon.
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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