sribhashya-adhyaya3-padha-1 adhikaranas2and3

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krthAthyayADHikaraNam-3-1-2

 

 

 

suthra-8-krthAthyayE anusayavAn dhrshtasmrthibhyAm yaTHEhamanEvam cha-

 

3-1-8

 

 

 

When the merit is exhausted the soul returns with the remainder of karma

as declared by sruthi and smrthi along the path it went by but with a

difference.

 

 

 

The sruthi says 'yAvath sampAtham ushithvA aTHaitham Eva adhvAnam

punarnivarthanthE,(Chan.5-10-5) having stayed there till their karma is

exhausted they return by the same path by which they went.' the

question is whether they return with any residual karma or not.The

poorvapkshin says that there is no residual karma as it has been

exhausted as declared by the above text. The suthra refutes this view

and says that only the merit, that is, the good karma by which the soul

has earned the divyalOKa, is exhausted and the soul returns to

experience the result of the remaining karma. This is shown by both

sruthi and smrthi. 'thadh ya iha ramaNeeyacharaNA abhyAsO ha

yatthEramaNeeyAm yonimApadhyEran,'(Chan.5-10-7) those whose conduct has

been good return to obtain a good birth like brahmin etc and 'aTha ya

iha kapooyacharaNAabhyAso ha yatthEkapooyAm yOnim ApadhyEran,'

(Chan.5-10-7)those who have been doing sinful deeds obtain a low birth

such as animals or a low caste. Also smrthis like dharmasathras confirm

this.

 

 

 

The soul descends in the same way as it went up but with a difference.

 

While ascending the soul is said to go by smoke,night, the dark

fortnight, dhakshiNAyana, pithrlOka and the moon. But while descending

it does not touch the pithrlOka.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

suthra-3-1-9-charaNAdhithi chEth na thadhupalakshaNArTHEthi

kArshNAjinih-3-1-9

 

 

 

The word 'charaNa' indirectly denotes karma and not conduct.

 

 

 

The text quoted in the previous suthra says that those whose conduct is

good attain good birth etc. and the opponent claims that the word

charaNa or conduct is not karma but denotes good conduct in general and

not the acts enjoined in the vedas as producing merit or demerit .

 

 

 

This suthra refutes this saying that the word charaNa denotes karma

indirectly, as opined by KarshnAjina AchArya.

 

 

 

 

 

suthra-10-AnarTHakyam ithi cheth na thadhpEkshathvAth-3-1-10

 

 

 

Good conduct is not purposeless as karma depends on good conduct.

 

 

 

The objection is that if good conduct, charaNa denotes karma then there

will be no purpose served by good conduct as such because it fetches no

result but only karma does.

 

 

 

The suthra replies that it is not so because only a person with a good

conduct is entitled to perform the karma enjioned in the vedas like

yajna etc. This is indicated by the texts such as 'AchAraheenam na

punanthi vedhAh, him who is devoid of good conduct the vedas do not

purify,' meaning that there can be no result to the vaidhika karma if

the good conduct is not observed. Therefore KarshnAjina considers good

conduct is implying karma.

 

 

 

 

 

suthra-11-sukrthadushkrthE Eva ithi thu bAdharih- 3-1-11

 

But charaNa is merit and demerit (in the direct sense)

 

 

 

The word charaNa means only conduct as the common expressions such as

'he practises dharma' denote the good karma only as is meant by good

conduct and hence there is no need to assume secondary sense.This is the

opinion of BAdhari and it is approved by suthrakARa also , says

Ramanuja, though the opinion of KArshnAjina is partially accepted as

much as the vedic acts like sandhyAvandhana as meritorious acts, qualify

for acquiring merit. Therefore the souls descend with residual karma.

 

Thus ends the krthAthyayADhikaraNam.

 

 

 

 

 

anishtADHikAryaDHikaraNam-3-1-3

 

 

 

suthra-12-anishtADHikAriNAmapi cha srutham-3-1-12

 

 

 

The sruthi mentions that even those who do not perform sacrifices etc go

to the world of moon.

 

 

 

The sruthi declares 'yE vai kE chAsmAth lOkAth prayanthi chandhrmasamEva

thE sarve gacchanthi, whoever leaves this world go to the moon.' So

there will be no difference between those who do not perform the acts

enjoined in the vedas or do what is forbidden and those who follow the

vedas.

 

 

 

The next suthra replies to this.

 

 

 

 

 

 

 

suthra-13-samyamanE thu anubhooya ithrEshAm ArOhAvarOhou thadgathi

dharsanAth-3-1-13

 

 

 

For them,(AchAraheenas) only after experiencing the punishment in the

realm of Yama there is ascent to and descent from moon. It is declared

in the sruthi 'ayam lOkO nASthi na parahithi mAnee

punafpunarvasamApadhyathE mE.' (Kato.1-2-6) He who thinks, this is the

world there is no other, falls again and again under my sway,' says

Yama.

 

 

 

 

 

suthra-14-smaranthi cha-3-1-14

 

 

 

The smrthis also declare this.

 

 

 

Parasara and others declare that all are under the sway of Yama.

 

 

 

 

 

suthra-15-api saptha-3-1-15

 

 

 

There are seven hells mentioned.

 

 

 

Seven hells are mentioned for the sinners to go and expiate their sins.

 

 

 

 

 

suthra-16-thathrApi thadhvyApArAth

 

avirODhah-3-1-16

 

 

 

To the objection that if the sinners go to the seven hells how is it

said that they go to the realm of Yama, the suthra replies that even the

seven hells are only under the rule of Yama and hence there is no

discrepancy.

 

 

 

 

 

suthra-17-vidhyAkarmaNOrithi thu prakrthathvAth-3-1-17

 

 

 

The two paths are the result of jnAna and karma as they are the subject

under discussion.

 

 

 

The path of the devas, devayAna is prescribed for those who have

knowledge of Brahman and the path of the manes, pithryANa is that of

those who do the karmas enjoined in the vedas. So the evildoers do not

go by either of the paths and do not reach the realm of the moon.The

two paths form the subject matter of the passage mentioned. In

Chandhogya upanishad ,where the fifth oblation ,called water is said to

be designated as man, the next section deals with the progress of the

soul after death . There it is said 'thadhya ittham vidhuryE chEmE

aranyE sraddhA thapa ithyupAsathE, 'Those who know this,(meaning the

knowledge of the five fires) and those who in the forest( meaning those

with jnAna) follow faith and austerities, go to light, (the path of

light-devayAna) 'thE archisham abhisambhavanthiarchishO ahah,' and 'aTha

ya imEgrAmE ishtApoortham dhattahmithupAsathe, those who in villages

(meaning those who follow karmmarga) perform sacrifice and other karma

enjoined in the vedas ,'thE DHoomam abhisambhavanthi, they follow the

path of smoke,' that is pithryANa.And it is further mentioned that all

of them go to the realm of the moon. For the evil doers neither the

devayAna on account of their lack of knowledge nor pithryANa is

prescribed as they have not done any good deeds.

 

 

 

But the opponent objects that since the fifith oblation is the origin of

the new body even the evildoers must gthrough the first four oblations

which neceesitates their going to the realm of the moon.(Chan.5-7). The

next suthra refutes this.

 

 

 

 

 

suthra-18-na thrtheeyE thaTHOpalabDHEh

 

3-1-18

 

 

 

Not with respect to third (evildoers) because it is seen to be so from

the scriptures.

 

 

 

The third class of souls, namely the evil doers do not depend on the

fifth oblation for the origination of a new body.In ChAndhOgya upanishad

it is said that those who return to the evil wombs do not go by either

of these paths because they keep repeatedly revolving between birth and

death. 'thena asou lOKah na sampoorryathE, hence this realm of moon is

never filled up.' So the evildoers never progress as far as the moon.

 

 

 

 

 

suthra-19- smaryathE api cha lOkE-3-1-19

 

 

 

Instances without the fifth oblation is known in the smrthi.

 

 

 

In Mahabharatha fro example the bodies sof Drshtadhyumna and Draupadhi

were created without depending on the fifth oblation, that is not

through the process of reproduction.

 

 

 

suthra- 20-dharsanAccha-3-1-20

 

 

 

Also by observation.

 

 

 

Sruthi also declares that in some cases bodies originate without

depending on the fifth oblation. 'theshAm khalu EshAm

bhoothAnAmthreeNyEva beejAni bhavanthiAndajam jeevajam udbijjam,

(Chan.6-3-1)Of those mentioned there are only three kinds of

origination, those from egg, those from living being and those by

germination.' The third kind do not depend on the fifth oblation as they

originate without mating. But the opponent comes up with an objection

that there is no mention of the beings born from sweat or moisture . To

this the next suthra replies.

 

 

 

 

 

suthra-21-thrtheeya sabdhAvarODHah sam sOkajasya-3-1-21

 

 

 

The third class includes those born from moisture etc.

 

 

 

The word samsokaja means svedhaja or those born from sweat or moisture.

This is included in those tht germinate, udbijja.

 

 

 

Therefore for the evildoers there is no attainment of the realm of the

moon.

 

Thus ends the anishtADhikAryaDHikaraNam.