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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1By the two ways mentioned in this passage we have to understand knowledge and works. — Why ? — On account of their being the subjects under discussion. That means : knowledge and works are under discussion as the means for entering on the road of the gods and the road of the fathers. The clause, 'those who know this,' proclaims knowledge to be the means whereby to obtain the road of the gods ; the clause, ' sacrifices, works of public utility, and alms,' proclaims works to be that by which we obtain the road of the fathers. Under the heading of these two paths there stands the subsequent passage, ' on neither of these two ways, &c.' To explain. Those who are neither entitled, through knowledge, to follow the road of the gods, nor, by works, to follow the road of the fathers, for those there is a third path on which they repeatedly return to the existence of small animals. For this reason also those who do not perform sacrifices, &c. do not reach the moon. — But why should they not first mount to the sphere of the moon and thence descending enter on the existence of small animals ? — No, that would imply entire purposelessness of their mounting. — Moreover, if all men when dying would reach the sphere of the moon, that world would be filled by the departed, and from that would result an answer contrary to the question (viz. ' why does not that world become full ? '). For an answer is expected showing that that world does not become full. — Nor can we admit the explanation that the other world possibly does not become full because re-descent is admitted; since this is not stated by scripture. For it is true, indeed, that the not becoming full might be explained from their re-descending ; but scripture actually explains it from the existence of a third place, ' Theirs is a third place ; therefore that world never becomes full.' Hence the fact of the other world not becoming full must be explained from their not-ascending only. For, otherwise, the descent equally taking place in the case of those who do perform sacrifices, &c., it would follow that the statement of a third place is devoid of purpose. — The word ' but ' (in the Sutra) is meant to preclude the idea — arising from the passage of another jakha (i.e. the Kaush. Up.)
2Ill ADHYAYA, I PADA, 1 9. 12$ — that all departed go to the moon. Under the circumstances the word ' all ' which occurs in that passage has to be taken as referring only to those qualified, so that the sense is 'all those who depart from this world properlyqualified go to the moon.' — The next Sutra is directed against the averment that all must go to the moon for the purpose of obtaining a new body, in accordance with the definite statement of number ('in the fifth oblation &c.'). 18. Not in (the case of) the third place, as it is thus perceived.
3With regard to the third place, the rule of the oblations being five in number need not be attended to for the purpose of obtaining a new body. — Why ? — On account of it being perceived thus. That means : because it is seen that the third place is reached in the manner described without any reference to the oblations being limited to the number five, ' Live and die. That is the third place.' — Moreover, in the passage, ' In the fifth oblation water is called man,' the number of the oblations is stated to be the cause of the water becoming the body of a man, not of an insect or moth, &c. ; the word ' man ' applying to the human species only. — And, further, the text merely teaches that in the fifth oblation the waters are called man, and does not at the same time deny that, where there is no fifth oblation, they are not called man ; for if it did the latter, the sentence would have the imperfection of having a double sense. We therefore have to understand that the body of those men who are capable of ascending and descending originates in connexion with the fifth oblation, that in the case of other men, however, a body forms itself from water mixed with the other elements even without a settled number of oblations. 19. It is, moreover, recorded in the (ordinary) world. There are, moreover, traditions, apart from the Veda, that certain persons like Dro«a, Dhnsh/adyumna, Sita, Draupadi, &c., were not born in the ordinary way from 126 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.
1By the two ways mentioned in this passage we have to understand knowledge and works. — Why ? — On account of their being the subjects under discussion. That means : knowledge and works are under discussion as the means for entering on the road of the gods and the road of the fathers. The clause, 'those who know this,' proclaims knowledge to be the means whereby to obtain the road of the gods ; the clause, ' sacrifices, works of public utility, and alms,' proclaims works to be that by which we obtain the road of the fathers. Under the heading of these two paths there stands the subsequent passage, ' on neither of these two ways, &c.' To explain. Those who are neither entitled, through knowledge, to follow the road of the gods, nor, by works, to follow the road of the fathers, for those there is a third path on which they repeatedly return to the existence of small animals. For this reason also those who do not perform sacrifices, &c. do not reach the moon. — But why should they not first mount to the sphere of the moon and thence descending enter on the existence of small animals ? — No, that would imply entire purposelessness of their mounting. — Moreover, if all men when dying would reach the sphere of the moon, that world would be filled by the departed, and from that would result an answer contrary to the question (viz. ' why does not that world become full ? '). For an answer is expected showing that that world does not become full. — Nor can we admit the explanation that the other world possibly does not become full because re-descent is admitted; since this is not stated by scripture. For it is true, indeed, that the not becoming full might be explained from their re-descending ; but scripture actually explains it from the existence of a third place, ' Theirs is a third place ; therefore that world never becomes full.' Hence the fact of the other world not becoming full must be explained from their not-ascending only. For, otherwise, the descent equally taking place in the case of those who do perform sacrifices, &c., it would follow that the statement of a third place is devoid of purpose. — The word ' but ' (in the Sutra) is meant to preclude the idea — arising from the passage of another jakha (i.e. the Kaush. Up.)
2Ill ADHYAYA, I PADA, 1 9. 12$ — that all departed go to the moon. Under the circumstances the word ' all ' which occurs in that passage has to be taken as referring only to those qualified, so that the sense is 'all those who depart from this world properlyqualified go to the moon.' — The next Sutra is directed against the averment that all must go to the moon for the purpose of obtaining a new body, in accordance with the definite statement of number ('in the fifth oblation &c.'). 18. Not in (the case of) the third place, as it is thus perceived.
3With regard to the third place, the rule of the oblations being five in number need not be attended to for the purpose of obtaining a new body. — Why ? — On account of it being perceived thus. That means : because it is seen that the third place is reached in the manner described without any reference to the oblations being limited to the number five, ' Live and die. That is the third place.' — Moreover, in the passage, ' In the fifth oblation water is called man,' the number of the oblations is stated to be the cause of the water becoming the body of a man, not of an insect or moth, &c. ; the word ' man ' applying to the human species only. — And, further, the text merely teaches that in the fifth oblation the waters are called man, and does not at the same time deny that, where there is no fifth oblation, they are not called man ; for if it did the latter, the sentence would have the imperfection of having a double sense. We therefore have to understand that the body of those men who are capable of ascending and descending originates in connexion with the fifth oblation, that in the case of other men, however, a body forms itself from water mixed with the other elements even without a settled number of oblations. 19. It is, moreover, recorded in the (ordinary) world. There are, moreover, traditions, apart from the Veda, that certain persons like Dro«a, Dhnsh/adyumna, Sita, Draupadi, &c., were not born in the ordinary way from 126 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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