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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
113. But of the others, after having enjoyed the fruits of their actions in Sa;;^yamana, ascent and descent take place ; as such a course is declared (by scripture). ' But ' discards the purvapaksha. It is not true that all men go to the moon. For the ascent to the moon is for the purpose of enjoyment only ; it is neither without a special purpose nor for the mere purpose of subsequent re-descent. Just as a man climbs on a tree for the purpose of breaking fruit or blossoms, not either without any aim or for the mere purpose of coming down again. Now it has been admitted already that for those who do not offer sacrifices there is not any enjoyment in the moon ; hence those only who perform sacrifices rise to the moon, not any other persons. The latter descend to Sawyamana, the abode of Yama, suffer there the torments of Yama corresponding to their evil deeds, and then again re-ascend to this world. Such is their ascent and descent ; as we maintain on the ground of such a course being declared by scripture. For a scriptural passage embodying Yama's own words declares that those who die without having offered sacrifices fall into Yama's ^ Which statement presupposes four other oblations, the first of which is the one from wliich • Soma the king rises.' Ill ADHYAYA, I TADA, I J. 1 23
2power. ' The other world never rises before the eyes of the careless child deluded by the delusion of wealth. This is the world, he thinks, there is no other ; thus he falls again and again under my sway' (Ka. Up. I, 2. 6). Scripture contains many other passages likewise leading us to infer that men fall into Yama's power ; cp. e.g. ' Yama, the gatheringplace of men ' [Ri. Sa;«h. X, 14, 1). 14. The Smr/tis also declare this. Moreover, authorities like Manu, Vyasa, &c., declare that in the city Sawyamana evil works are requited under Yama's rule ; cp. the legend of Na^iketa and others. 15. Moreover there are seven (hells). Moreover, the pura;/a-writers record that there are seven hells, Raurava, &c., by name, which serve as abodes of enjoyment of the fruits of evil deeds. As those who do not sacrifice, &c. go there, how should they reach the moon ? — But, an objection is raised, the assertion that evil doers suffer punishments allotted by Yama is contradicted by the circumstance that Smr/ti mentions different other beings, such as /f itragupta, &c., who act as superintendents in Raurava and the other hells. — This objection the next Sutra refutes. 16. On account of his activity there also no contradiction exists. There is no contradiction, as the same Yama is admitted to act as chief ruler in those seven hells. Of /fitragupta and others Smrz'ti merely speaks as superintendents employed by Yama.
317. But on (the two roads) of knowledge and works, those two being under discussion. In that place of the knowledge of the five fires, where the answer is expected to the question, ' Do you know why that world never becomes full ? ' the text runs as follows : ' On neither of these two ways are those small creatures continually returning, of whom it may be said, Live and die. Theirs is a third place. Therefore that world never becomes full.' r 124 VEDANTA-stjTRAS.
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.
113. But of the others, after having enjoyed the fruits of their actions in Sa;;^yamana, ascent and descent take place ; as such a course is declared (by scripture). ' But ' discards the purvapaksha. It is not true that all men go to the moon. For the ascent to the moon is for the purpose of enjoyment only ; it is neither without a special purpose nor for the mere purpose of subsequent re-descent. Just as a man climbs on a tree for the purpose of breaking fruit or blossoms, not either without any aim or for the mere purpose of coming down again. Now it has been admitted already that for those who do not offer sacrifices there is not any enjoyment in the moon ; hence those only who perform sacrifices rise to the moon, not any other persons. The latter descend to Sawyamana, the abode of Yama, suffer there the torments of Yama corresponding to their evil deeds, and then again re-ascend to this world. Such is their ascent and descent ; as we maintain on the ground of such a course being declared by scripture. For a scriptural passage embodying Yama's own words declares that those who die without having offered sacrifices fall into Yama's ^ Which statement presupposes four other oblations, the first of which is the one from wliich • Soma the king rises.' Ill ADHYAYA, I TADA, I J. 1 23
2power. ' The other world never rises before the eyes of the careless child deluded by the delusion of wealth. This is the world, he thinks, there is no other ; thus he falls again and again under my sway' (Ka. Up. I, 2. 6). Scripture contains many other passages likewise leading us to infer that men fall into Yama's power ; cp. e.g. ' Yama, the gatheringplace of men ' [Ri. Sa;«h. X, 14, 1). 14. The Smr/tis also declare this. Moreover, authorities like Manu, Vyasa, &c., declare that in the city Sawyamana evil works are requited under Yama's rule ; cp. the legend of Na^iketa and others. 15. Moreover there are seven (hells). Moreover, the pura;/a-writers record that there are seven hells, Raurava, &c., by name, which serve as abodes of enjoyment of the fruits of evil deeds. As those who do not sacrifice, &c. go there, how should they reach the moon ? — But, an objection is raised, the assertion that evil doers suffer punishments allotted by Yama is contradicted by the circumstance that Smr/ti mentions different other beings, such as /f itragupta, &c., who act as superintendents in Raurava and the other hells. — This objection the next Sutra refutes. 16. On account of his activity there also no contradiction exists. There is no contradiction, as the same Yama is admitted to act as chief ruler in those seven hells. Of /fitragupta and others Smrz'ti merely speaks as superintendents employed by Yama.
317. But on (the two roads) of knowledge and works, those two being under discussion. In that place of the knowledge of the five fires, where the answer is expected to the question, ' Do you know why that world never becomes full ? ' the text runs as follows : ' On neither of these two ways are those small creatures continually returning, of whom it may be said, Live and die. Theirs is a third place. Therefore that world never becomes full.' r 124 VEDANTA-stjTRAS.
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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