वेदान्तसारः/तृतीयाध्यायः/प्रथमःपादः
तृतीयाध्याये प्रथमः पादः
तदन्तरप्रतिपत्यधिकरणम् १
तदन्तरप्रतिपत्तौ रंहति संपरिष्वक्तः प्रश्ननिरूपणाभ्याम् ॥ १ ॥
जीवो 1देहाद्देहान्तरप्राप्तौ2 भूतसूक्ष्मैः संपरिष्वक्तो यातीति पञ्चाग्नि- विद्यायां प्रश्नप्रतिवचनाभ्थामवगभ्यते । ' वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्ति ' इति प्रश्नः, ' इति तु पञ्चम्यामाहुतावापः पुरुष-
ADHYAYA III, PADA I
TADANTARAPRARTIPATTYADHIKARANA 1
1. TadantarapratiPattau ramhati samparisvaktah,
prasnanirupanabhyam
In obtaining another of that, he goes embraced as understood from question and explantion.
The self, when going from one body to another, goes embraced by the subtle rudiments of the elements. This is known from the question and answer recorded in the Pancagnividya (Chand. V -3-3). The question is this :- ' Do you know why in the fifth oblation water becomes to be called ' person '? The reply is this :-' Thus indeed in the fifth
1देहात् otmitted M 1.2प्रतिपत्तौ omitted A 1, M 1.वचसो भवन्ति' इति प्रतिवचनम् । 1तयोरुतरैः सूत्रैरर्थोऽभिव्यज्यते । स' चायमर्थः-जीवो ब्राह्मणादिदेहस्थो 2यागदानादिकर्मकृत्3 4तत्तत्फल- भोगायास्माद्देहादुत्थाय5 गच्छन्, एतद्देहस्थाभिर्भूतान्तरसंसृष्टाभिः सूक्ष्मा- काराभिरद्भिः 6संपरिष्वक्तोऽग्नित्वेन 7रूपितं द्युलोकं 8प्राप्य, ताभिरेवा- मृतमयदेहाकारपरिणताभिरद्भिः परिष्वक्तो देवानां 9शेषत्वमुपगम्य, तैः सह तत्रत्यभोगमनुभूय, कर्मावसाने भुक्तशिष्टब्राह्मणादियोनिप्रापककर्मणा
'oblation water becomes to be called person (Chand. V-9-1).
The purport of the question and answer is indicated in the subsequent Sutras. The purport is this- ' The individual selves enveloped with the bodies of Brahman etc. perform the sacrifice, gifts etc. Then in order to enjoy the fruits of these actions in other world, he starts from this body for other world. Then being embraced with water of the subtle state mixed with the redimentary other elements he reaches the heaven (dyuloka), that has been mentioned figuratively as fire. There he becomes embraced with the water that becomes modified into the body of the nature of Amruta (deathlessness) and becomes subservient to the gods. There he enjoys the fruits of his actions along with the gods. When his Karmans are practically exhausted he becomes born again in the world of Karman, as Brahmana, etc. along with a portion of his unspent Karmans which effects
1तयो: omitted M 2, Pr. 2स्वाहा M 2, Pr. 3कृत्वा M 1. 4तत्फल, A 1, M 1. 5स्वाद्देहादुत्थाय M 1. 6सं omitted A 1, M 2. 7नेिरूपित M 3, निरूपितं Pr, 8प्राप्ताभिः A 1.. 9शेषभावं A 1, M 1, २३८ वेदान्तसारः [अधि.
सह पुनरपीमं 1कर्मलोकमागत्य,2 कर्म कर्तुं ताभिः परिष्वक्तोऽग्नित्वरूपितं पर्जन्यं प्राप्य, वर्षधाराभिः सहा'ग्नित्वरूपितां3 पृथिवीमुपगम्य, व्रीह्यादिसस्येन संयुज्य, अन्नाकारपरिणतेन4 तेनसहाग्नित्वरूपितं5 पुरुषं प्राप्य, तत्र शुक्लाकारपरिणताभिस्ताभिरद्भि:6 परिष्वक्तोऽग्नित्वरूपितां7 योषितं प्राप्य, तत्र गर्भाकारपरिणताभि स्ताभिरद्भिः8 पुंरुषशब्दाभिलपनीयाभिः परिष्वक्तः कर्मानुरूपं ब्राह्मणादिरूपेण जायत इति ॥
त्र्यात्मकत्वातु भूयस्त्वात् ॥ २ ॥
the birth as Brahmana etc. In order to perform Karmans again, being embraced with the water he enters the Parjanya (clouds) imagined as fire. In the form of rain he enters the earth imagined as fire. Then he becomes united with Vrihi (paddy) etc. which is subsequently transformed as food. Then along with the food, he enters the person who is imagined as fire. There he along with that water which is transformed as Sukla (semen virile) enter the woman imagined as fire. There being embraced with that transformed water that subsequently take the formation of the Garbha or womb and will be later known as person (man or woman) is born as Brahmana etc. according to his Karman.
2. Tryatmakatvattu bhuyastvatt
But on account (of water) consisting of the three elements: because there is the predominance (of watery part in it).
1कर्म omitted M 1. 2, 2आ गम्य, M 1, Pr. 3निरूपितां A 1, निरूपितपृथिवी Pr. 4परिणताभिः सह M 1. 5निरुपितं M 2, Pr. 6 ताभिः omitted A 1. 7 निरूपितां A 1 Pr. 8 ताभिरद्भिः omitted M 2, 3. १] तृतीयाध्याये प्रथमः पादः २३९
सर्वस्य त्रिवृत्करणेन त्र्यात्मकत्वाद्भूतान्तरसंसृष्टा एवापो भूयस्त्वेनाप्शब्दे नोच्यन्ते ॥
प्राणगतेश्च ॥ ३ ॥
' प्राणमनूत्क्रमन्तं सर्वे प्राणा अनूत्क्रामन्ति ' इति जीवेन सहेन्द्रियगते स्तदाश्रयत्वेन देहगमनं प्रतीयते1 ॥
अग्न्यादिगतिश्रुतेरिति चेन्न, भाक्तत्वात् ॥ ४ ॥
All objects consist of the three elements due to Trivrutkarana. But the water, through mixed with other elements is called water; because there is a predominence of watery part in it.
3. Pranagatesca
And on account of the going out of the Pranas (with the individual selves).
' When the Pranaa (the self) departs from (the body) all the Pranas pass away following him ' (Brh. IV-4-2) The sense-organs pass out the body along with the individual self. It is. therefore, apprehended that the sense organs depart from the body along with the subtle form of the body which is the seat of them.
4. Agnyadigatisruteriti cenna, bhaktatvat
If it be said that it is not so on account of scriptural statement as to their going to Agni (fire) etc ; we say no; on account of the secondary nature of the statement.
1 M 2, adds after स्मर्यते च मनःषष्ठानीन्द्रियाणीत्यादिना ।' २४० वेदान्तसारः [अधि.
' अग्निं वागप्येति ' इतीन्द्रियाणामग्न्यादिगतिश्रुतेर्न जीवेन सह1 गमनमिति चेत्; न, वागाद्यभिमानिदेवतासु भात्तत्वाद्वागादिशब्दानाम्; ' ओषधीर्लोमानि ' इत्यनपियद्भिर्लोमादिभिः सह पाठात् ।
प्रथमेऽश्रवणादिति चेन्न, ता एव ह्युपपत्तेः ॥ ५ ॥
प्रथमे 2द्युलोकाग्मिहोमेऽपामश्रवणान्नापो गच्छन्ति ; ' एतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति ' इति श्रद्धैव 3श्रुतेति चेत् ; न ; आप एव श्रद्वा-
As the texts, ' when the speech of the dead goes into fire ' (Brh. 111.2-13) etc. declare that when a person dies, his organs go into fire, etc. Hence they do not accompany the individual selves. This question is not correct. Here the words, speech etc., have the secondary meaning, namely ' the divinities (Agni etc.) who preside over them; because the text continues to say ' The hairs of the body enter into the herbs '. (Brh. III.2..13). The hairs do not enter with the visible form into the herbs.
5. Prathamesravanaditi cenna, ta eva hyupapatteh
Should it be said, on account of the absence of mention of the water in the first instance the waters do not go ; we say no; for just that is meant, on the ground of appr'opriateness.
The waters do not go with the individual selves, because the scriptural texts do not mention waters in the first instance (in the fire of heavens). In the scriptural text, , ' Into that fire, the Devas (senses) offer Sraddha as obIation ' (Chand. V. 4..2) we understand that only the word, Sraddha is used. It is not
1 सह omitted A 1. Pr. 2द्युलोके, M 1. Pr. द्युलोकाग्नौ M 1. 3श्रूयत इति M 1, १] तृतीयाध्याये प्रथमः पादः २४१
शब्देनोच्यन्त इत्यप्सु पृष्टासु तदुत्तरत्वोपपतेर्गम्यते । ' श्रद्धा वा आपः ' इति हि1 श्रूयते ॥
अश्रुतत्वादिति चेन्न, इष्टादिकारिणां प्रतीतेः ॥ ६॥
अत्र प्रश्नप्रतिवचनयोराप एव प्रतीयन्ते ; न तत्परिष्वक्तो जीव इति चेत्; न, उत्तरत्र ' अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ' इत्यादा- विष्टादिकारिणां गमनप्रकारवचनात् । द्युलोकाग्निसंबन्ध्यप्शब्दवाच्यस्य
so. Only water is meant by the word, Sraddha, because to the question relating to the water, the reply must be on the water itself. This reply is sensible only if the water is meant by the word Sraddha. There is scriptural text also' ' Sraddha, indeed, is water' (Tait. Brah. III.2-4-1).
6. Asrutatvaditi cenna, istadikarinam pratiteh
If it be said that the self is not stated in the scripture; way say ' it is not so ' ; because those, who perform sacrifice etc, have been understood there.
If it is said that water alone is understood by the question and answer in this context and not the individual selves, that are embraced by the subtle rudimentary elements ; we say it is not so ; because in a subsequent passage of the text is mentioned the route taken by those selves who perform the sacrifices etc. The text is this- ' But those who in the village perform sacrifices, dig wells, etc. and grant gifts' (Chand. V. 10-3). There is another scriptural text ' By that oblation he becomes King Soma ' (Chand. V. 4-2). Here that, who is denoted by the word' water' connected with the fire of Dyuloka (the heavens),
1हि omitted M 1, Pr.
'तस्या आहुतेः सोमो राजा संभवति' इति सोमभूतस्यैव 'सोमो राजा' इति प्रत्यभिज्ञानादद्भिः परिष्वक्तस्तच्छरीरक एवाप इत्युच्यत इत्यवगम्यते ॥'
भाक्तं वानात्मवित्वात्; तथाहि दर्शयति ॥ ७ ॥
एष सोमो राजा; तं देवा भक्षयन्ति' इति सोमापन्नस्य देवैर्भक्ष्यमाणत्ववचनं भाक्तम्; अनात्मवित्वेन देवोपकरणत्वाभिप्रायम् । तथाहि श्रुतिः–'यथा पशुरेवं स देवानाम्' इति पशुवद्देवोपकरणत्वं
is mentioned as becoming the King Soma The same that has assumed the state of King Soma is recognised in the scriptural text 'King Soma (Chand. V. 10-4). Therefore by the word, water, is meant the individual self, who is embraced with the water and has it for his body. This is what is understood in the scriptural texts.
7. bhaktam vanatmavittvat; tatha hi darsayati
Or this reference is metaphorical ; because of their not knowing the Self. Indeed thus the scripture declares
He becomes Soma King ; Him the gods eat ' (Chand. V. 10-4). Here the eating by the gods of the self who has become as King Soma must be taken metaphorically. The idea is that he becomes the means of enjoyment of the
gods; because he is other than the realizer of the Self. Accordingly it has been stated in the text 'He is like an animal for the gods' (Brh 1-4-10). This statement reveals that he is the means of enjoyment of the gods. The followingदर्शयति । तथात्मविदामनात्मविदां च परमपुरुषोपकरणत्वं देवोपकरणत्वं च स्मर्यते 'देवान् देवयजो यान्ति मद्भक्ता यान्ति मामपि' इति ॥
कृतात्ययाधिकरणम् २
कृतात्ययेऽनुशयवान् दृष्टस्मृतिभ्यां यथेतमनेवं च ।। ८ ।।
कृतस्य कर्मणोऽन्ते निवर्तमानो भुक्तशिष्टकर्मवान्निवर्तत इति श्रुति स्मृतिभ्यामवगम्यते । 'रमणीयचरणा रमणीयां योनिमापद्यन्ते' इति श्रुतिः।
Smruti text also says that the realizers of the Self and the non-realizers of the Self are means of enjoyment of the Highest Person and of the gods respectively -'Those, who worship the gods go unto the gods and those, who worship Me, go unto me' (Bha. Gi. VII. 23-7).
KRUTATYADHIKARANA 2
8. Krutatyayenusasanavan drustismrutibhyam yatetamanevam ca
On the exhaustion of the Karmans, the selves descend with a remainder of Karmans, according to the Vedic texts and Smrutis, The descent is by the same route of the ascent and also not so.
It is understood by the scriptures and the Smrutis that on the exhaustion of Karmans, the self returns to this world with a remainder of the Karman whose fruits he has not enjoyed The scriptural text is this-'Those, whose deeds are good,
are born in good families' (Chand. V. 10-7).'The Smruti texts'ततः परिवृत्तौ कर्मफलशेषेण जातिं रूपम्' इत्यादिका स्मृतिः । 1आरोहणप्रकारेण मार्गैकदेशे,2 प्रकारान्तरेण चैकदेशे3 ॥
चरणादिति चेन्न , तदुपलक्षणार्थेति कार्ष्णाजिनिः ॥ ९ ॥
'रमणीयचरणः' इति चरणशब्दान्न सानुशयः,4 चरणशब्दस्य स्मार्ताचारविषयत्वादिति चेत्; न ; अनुशयापलक्षणार्था 5चरणश्रुतिः तस्यैव 6सुखदुःखसाधनत्वात् ।
are these-'Afterwards when a man returns to this world, he obtains, by virtue of a remainder of Karman, birth, form' (Apa. Dha. Sutra II. 1, 2, 3) and so on . The descent takes place partly through the route of ascent and partly by a different route
9. caranaditi cenna tadupalaksanartheti karsnajinih
Should it be said that it is not so on account 'of the term Carana; not so, since Carana' connotes the karman also: thus karsnarjini thinks.
The word, Carana, occurring in the passage 'Those, whose deeds are good' does not mean the remainder of karman, because it is generally used in the sense of 'smartacara (i.e., general conduct, described in the Smrutis). Therefore the self is not followed by the remainder of his karman' This not so .In the scriptural text the term carana connotes the reminder of Karman ' also ; because the pleasure and grief are the result of such karman only.
1आरोहप्रकारेण Pr 2देश: A 1. Pr. 3देश: A 1, Pr 4अनुशयः Pr 5आचार M 1. Pr
6सुखसाधनत्वात् A 1, M 1, Prआनर्थक्यमिति चेन्न, तदपेक्षत्वात् ॥ १० ॥
स्मार्ताचारस्यानुपयोगादानर्थक्यमिति चेत् ; न, तदपेक्षत्वात् सर्वस्य पुण्यकर्मणः ; ' संध्याहीनोऽशुचिर्नित्यमनर्ह: सर्वकर्मसु ' इति वच- नादिति कार्ष्णाजिनिमतम् ॥
सुकृतदुष्कृते एवेति तु बादरिः ॥ ११ ॥
'रमणीयचरणाः, कपूयचरणाः ' इति चरणाशब्देन सुकृतदुष्कृते एवाभिधीयते.1 ' पुण्यं कर्माचरति ' इति प्रसिद्धेरिति 2बादरिः ।
10. Anarthakyamiti cenna, tadapeksatvat
Should it be said that there is no purpose; it is
not so, on account of the dependence of Karman on
the conduct.
No purpose is served as there is no use of the conduct mentioned in the Smrtis. It is not so; because all the good works are dependent on the conduct. Because it is stated thus-' He, who does not worship Sandhya, is always impure, and he is unfit for any religious work'. This is the view of Karsnajini.
11. Sukrtaduskrte eveti tu Badarih
But Badari thinks that the word Carana,means good and evil works only.
The word, Carana, occurring in the text 'Ramaniya- caranah and ' Kapuya-caranah' means good and evil actions as evident from the usage' he does the works of good nature.' This has been opined by Badari. Sutrakara accepts this view
एतदेव स्वीकृतम् । स्मार्ताचारापेक्षं सर्वे पुण्यं कर्मेति च स्वीकृतम् ॥
अनिष्टादिकार्यधिकरणम् ३
अनिष्टादिकारिणामपि च श्रुतम् ॥ १२ ॥
इष्टापूर्ताद्यकुर्वतामपि चन्द्रगमनमस्ति ।'ये वै के चास्माल्लोका- त्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति1 ' इत्यविशेषात् ॥
संयमने त्वनुभूयेतरेषामारोहावरोहौ,तद्गतिदर्शनात् ॥ १३ ॥
only. He also accepts that all the works of meritorious nature are based on the conduct, prescribed in the Smrtis.
ANISTADIKARYADHIKARANA 3
12. Anistdikarinamapi ca Srutam
Even for those who do not perform the sacrifice, etc. the ascent is declared by scriptures.
Even they, who do not perform the sacrifices and do not dig wells etc. reach the moon. This is stated in the scriptural text, ' All, who depart from this world, go to the moon' (Kaus. I-9).
13. Samyamane tvanubhuyetaresamarohavarohau, tad- gatidarsanat
But as regards others, after experiencing the results
in the world of Samyamana (the god of death), there is
ascent and descent; as such a course has been declared
in the scriptures.
इष्टापूर्ताद्यकुर्वतां यमसदने तत्फलमनुभूयारोहादि,1 ' वैवस्वतं संगमनम्' इत्यादौ तद्गतिदर्शनात् ।
स्मरन्ति च ॥ १४ ॥
'सर्वे चैने वशं यान्ति यमस्य ' इत्यादि2 ॥
अपि सप्त ॥ १५ ॥
सप्त रौरवादीनपि स्मरन्ति ॥
तत्रापि तद्व्यापारादविरोधः ॥ १६ ॥
तत्रापि यमव्यापारादेव यमवश्यताया अविरोधः ॥
But they, who do not perform the sacrifice, etc., experi- ence the results of their Karmans in the kingdom of Yama. Then there are for them the ascent and descent; because it has been so stated in the text, ' The son of Vivasavat, (i.e., Yama) is to be reached' (Tait. Ar. VI-1-l).
14. Smaranti ca
And they declare accordingly.
There are Smrti texts also-' All these are in the sway of
Yama ' and so on.
15. Api sapta
And seven.
The Smrtis say that there are seven hells Raurava and
others.
16. Tatrapi tadvyaparadavirodhah
On account of there being of his activity, there is
no contradiction.
There is no contradiction to the sway of Yama; because
there also are Yama's activities.
विद्याकर्मणोरिति तु प्रकृतत्वात् ॥ १७ ॥
विद्याकर्मणोः फलं ब्रह्मगामनं चन्द्रगमनं च । कथम् ? " तद्य इत्थं विदुस्तेऽर्चिषमभिसंभवन्ति" " य1 इष्टापूर्ते दत्तमित्युपासते ते धूममभि-संभवन्ति " इति प्रकृतत्वात् ब्रह्मचन्द्रगमनयो: । अतः पापिनां न तद्गतिप्रसङ्गः ॥
न तृतीये, तथोपलब्धेः ॥ १८ ॥
न च पापिनां द्युलोकगमनाय2 चन्द्रलोकगमनापेक्षा3, तेषां
17. Vidyakarmanoriti tu prakrtatvat
But of the knowledge and the Karman; on account of those being in the context.
The fruits derived from knowledge and Karman are the attainments of the Brahman and the moon respectively. How is this? This is because of the following scriptural texts- 'Those who know thus, reach the light' (Chand. V.10-1),'Those, who perform the sacrifices, dig wells etc. and give the gifts, reach the smoke' (Chand. V -10-3). Hence, those, who do Papakarmans (evil actions) do not traverse that route after death.
18. Na trtiye, tathopalabdheh
Not this in the case of the third; because it is so apprehended.
Those, who do Papakarmans (evil actions) need not go to
1ये omitted M 1, Pr. 2देहारम्भाय द्युलोकगमनापेक्षः M 1.
धुलोकगमनाभावोपलब्धे: ' अथैतयोः पथोर्न कतरेणचन1 ' इत्यारभ्य “ एतत्तृतीयं स्थानं तेनासौ लोको न संपूर्यते इति । तृतीयस्थानमिति2 पापकर्माण3 उच्यन्ते ॥
स्मर्यतेऽपि च लोके ॥ १९ ॥
लोके च द्रौपद्यादीनां पुण्यकर्मणामपि4 पञ्चमाहुत्यनपेक्षदेहारम्भ:5 स्मर्यते ॥
दर्शनाच्च ॥ २० ॥
the world of the moon, in order to reach Dyuloka (the heavens) ; because it is apprehended that they do not go to the Dyuloka at all. The text begins with, ' Then of these two paths, they do not go by either' and ends with, ' This is the third place. That world is not filled by this' (Chand. V-10-8). By the words 'the third place, are stated the Papakarmns (those who commit evil deeds).
19. Smaryaepi ca loke
It, moreover, is recorded in the world.
smrti texts state that the bodies of some meritorious persons, such as Draupadi, etc. were formed independently without the help of the fifth oblation.
20. Dersanacca
And on account of its being seen.
1 कतरेणच Pr, कश्चन, केचनेत्यादिवत् कतरेणचनेति निर्देशो ज्ञातव्य: , 2स्थानं हि M 1. 3पापकर्मिणः M 2.
4अपि omitted M 3, 5पञ्चमाहुत्यनपेक्षा देहारम्भे M 1.
1तथा श्रुतावपि दृश्यते 'भूतानां त्रीण्येन बीजानि भवन्त्याण्डजं जीवजमुद्भीज्जम्' इति स्वेदजोद्भीज्जयोस्तदनपेक्षत्वम् ॥
तृतीयशब्दावरोधः संशोकजस्य ॥ २१ ॥
स्वेदजस्योद्भिज्जशब्देन संग्रह इत्यर्थ: ॥
तत्स्वाभाव्यापत्त्यधिकरणम् ४
तत्स्वाभाव्यापत्तिरुपपत्ते: ॥ २२ ॥
Thus it has been stated in the scriptures also 'Of all beings there are only three origins, that which springs from an egg,that which springs from a living being, and that which springs from a sprout' (Chand. VI.3.1). Of the sethose, that are born from sweat and those that are born from the sprout, do originate themselves without the help of the fifth oblation.
21. Trtiyasabdavarodhah samsokajasya
The third term includes that which springs from sweat. The meaning is this-' That which springs from sweat, is to be included in those denoted by the term Udbhijja (born from the sprout).
TATSVABHAVYAPATTYADHIKARANA 4
22. Tatsvaabhavyapattirupapatteh
There is entering into similarity with those things,
there being a reason.
"यथेतमाकाशम्" 1इत्यादिनाकाशादिसादृश्यापत्तिः प्रत्यवरोहत2 उपदिश्यते, तत्र तत्र सुखदुःखानुभवाभावोपपते:3 । तदनुभवार्थे हि तत्तच्छरीरता ॥
तिचिराधिकरणम् ५
नातिचिरेण विशेषात् ॥ २३ ॥
'व्रीह्यादिप्राप्तेः प्रागाकाशादिषु नातिचिरं तिष्ठति । ' 4अतो वै खलु दुर्निष्प्रपतरम् ' इति व्रीह्यादावेव विशेषवचनात् ।
It is taught in the following scriptural text, that on the return journey the individual selves become similar to the ether etc.-' As they went, they return into the ether, etc. ' (Chand. V-1O-5) because in those places there will not be the experience of pleasure and pain. Indeed, the individual selves take various forms in order to experience pleasure and pain.
NATICIRADHIKARANA 5
23. Naticirena visesat
(Duration of stay in ether, etc.) will not be long, on account of the special statement. The individual selves do not remain long in ether etc., before they enter Vrihi etc. because there is special statement only as regards the Vrihi etc. The statement is this-'Therefore, verily indeed, it is very difficult to emerge' (Chand. V -10-6).
1आदि omitted Pr. 2प्रत्यवरोहे M 1,
अन्याधिष्ठिताधिकरण्म् ६
अन्याधिष्ठिते पूर्ववदभिलापात् ॥ २४ ॥
" त इह व्रीहियवाः इत्यादो चान्यजीवाधिष्ठिते व्रीहियवादौ संश्लेषमात्रम्, अवरोहत आकाशादिष्विव 'जननहेतुविरहिताभिलापात् । " जायन्ते ? इति वचनमौपचकारिकम् | यत्र ब्राह्मणादिजन्मास्ति, तत्र " रमणीयचरणाः इतेि हि हेतुरभिलप्यते ॥
अशुद्धमिति चेन्न, शब्दात् ॥ २५ t॥'
ANYIDHITHITADHIKARANA 6
24. Anyatdhifthite purvadabhilapat
He is connected with rice, grain etc. that are animated by other selves, because of the statement as in the previous cases. As the rice etc., are already animated by other selves. the descending selves, only cling to them as stated in the text, , They are born as rice, grain etc. (Chand.. V -10-6). It is because there is no mention of the cause of the birth as rice etc. just as in the case of the birth as the ether etc. The word, · born ' used therein must be taken in a metaphorical sense. Suppose they are born as Brahmas etc., then there is mentioned the cause of the birth in the text 'those of good deeds', etc., (Chand.. V -10-7).
25. AS'uddhamiti cenna, S'abdat
If it be said, it is impure; not so, on account of the scriptural statements. जन्महेतु M 2, जनिहेतु A 1.
"'"'{a M 2, .firQ A 1.
हि" omitted M 3. अवरोदहतः पूर्वानुष्ठितयागादेिष्वग्नीषोमीयादिर्हिसागार्भत्वेनाशुद्धं कमीँ- स्तीति चेत् ; न," हिरण्यशरीर ऊध्र्वः स्वर्गं लोकमेति " न वा उ वेतन्म्रियसे न रिष्यसि इतेि पशुसंज्ञपनस्यार्हिसात्वशब्दात् ॥
रेतःसिग्योगोऽथ ॥ २६ ॥
" यो यो ह्यन्नमत्ति यो रेतः सिञ्चतेि इत्यन्नेन संसृष्ट्रस्य रैतः- सिचा योगमात्रमनन्तरमुच्यते । अतः पूर्वमपि र्व्रीह्यादियोगमात्रम् {|
While descending, the individual selves descend with their impure actions; because when they performed sacrifices in former generations, they committed injury to living beings, that were offered in Agnisoma and other sacrifices. It is not so. Slaughtering the animals in sacrifices is not of an injurious kind. This is stated in the text, ' with a golden body, it goes up to the heavenly world;' C By this action you do not die, nor you become subject to injury' (Tait. Bra. I I 1-7 - 7) .
26. Retahsigyogotha
After that, there is conjunction with him, who per- forms the act of generation. 'Whoever eats the food and emits the semen. that being he becomes' (Chand. V-I0-6). Thus it is stated that after the conjunction with food, the self becomes con junct with him who performs the act of generation. There- fore he becomes only :connected with rice etc., even before that stage.
योनेः शरीरम् ॥ २७ ॥
योनिप्राप्तेः पश्चादेवावरोहता शरीरं प्राप्यते ॥
इतेि श्रीभगवद्गामानुजविरचिते वेदान्तसारे तृतीयस्या- ध्वायस्य प्रथमः यादः ॥
27. Yoneh sariram
From the womb the body. Only after having reached the womb, the descending soul obtains a body. THUS ENDS THE 1ST PADA OF THE 3RD ADHYAYA.
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