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III ADHYAYA, I PÂDA; 10.
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a remnant of their works, as they went and not so'-i.e. in the same way as they ascended and also in a different way. For the ascent takes place by the following stages smoke, night, the dark half of the moon, the six months of the sun's southern progress, the world of the fathers, ether, moon. The descent, on the other hand, goes from the place of the moon, through ether, wind, smoke, mist, cloud. The two journeys are alike in so far as they pass through ether, but different in so far as the descent touches wind, and so on, and does not touch the world of the fathers, and other stages of the ascent.
9. On account of conduct'; not so, since (karana) connotes works; thus Kärshnagini thinks.
In the phrases 'those whose works were good' (ramaniyakaranah), and those whose works were bad' (kapayakaranah), the word karana does not denote good and evil works (i.e. not such works as the Veda on the one hand enjoins as leading to certain rewards, and on the other prohibits, threatening punishment), for, in Vedic as well as ordinary language, the term karana is generally used in the sense of akára, i.e. general conduct. In ordinary speech such words as akara, sîla, vritta are considered synonymous, and in the Veda we read 'whatever works (karmani) are blameless, those should be regarded, not others. Whatever our good conduct (su-karitàni) was, that should be observed by thee, nothing else' (Taitt. Up. I, 11, 2)—where 'works' and conduct' are distinguished, Difference in quality of birth therefore depends on conduct, not on the remainder of works performed with a view to certain results. This prima facie view the Satra sets aside,
not so, because the scriptural term karana connotes works; thus the teacher Kårshnagini thinks.' For mere conduct does not lead to experiences of pleasure and pain; pleasure and pain are the results of works in the limited sense.
10. “There is purposelessness '; not so, on account of the dependence on that.
But if conduct has no result, it follows that good con
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