aśrutatvāditi cenneṣṭādikāriṇāṃ pratīteḥ ..3.1.6..

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SUTRA III. 1. 6.

अश्रुतत्वादिति चेन्नेष्टादिकारिणां प्रतीतेः॥३.१.६॥

aśrutatvāditi cenneṣṭādikāriṇāṃ pratīteḥ ..3.1.6..

…. Ashrutatvat, on account of this not being stated by the scriptures; because not proved. Iti, thus, so. diet, if. .. na, not, no. … Ishtadikarinam, in reference to those who perform sacrifices, &c. Pratiteh, on account of being seen in the Shruti, on account of being understood.

6. If it be said, that the word Jiva is not mentioned at all in that section, we reply, it is not so, because the whole section is to be understood as referring to those who perform sacrifices and other good works. — 297.

COMMENTARY

The word ‘Ashrutatvat’ means because not proved. In that Chhandogya Upanishad, the going of the performer of good works to Moon is mentioned. The performers are Souls and not Waters. In the Chhandogya Upanishad (V., 10. 3 and 4) the Pitriyana is thus described:

3. But they who living in a village practise (a life of) sacrifices, works of public utility and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south, but they do not reach the year.

4. From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is the sparkling Soma. Here they are eaten by the Devas, yes, the Devas eat them.

From this we understand, that the performers of sacrifices and so on, having reached the astral plane (Chandraloka), get the name of «Somaraja». This technical name «Somaraja’’ is applied here to the Soul. That very word we find used in connection with the first offering (Chhandogya Upanishad, V., 4. 2).

2. On that altar the Devas (or Pranas represented by Agni, etc.) offer the Shraddha libation (consisting of water). From that oblation rises Somaraja.

Now, therefore, the same word being employed in both places, we hold that the Soul, in the moon plane, gets a body consisting of Shraddha, a body called Soma. Though the word Jiva is not expressly used in connection with those oblations, yet body being the abode of Jiva, and its nature being to be the abode of Jiva and Jiva only, the word body is sometimes used to denote the Soul. In other words, the connotation of the word body extends up to the Soul. Hence the «waters» only do not go, but the Jiva surrounded by waters goes up.

Now another objection is raised. This celestial body which the Jiva assumes in the heaven-world is called Somaraja, Refulgent nectar. The same text, Chhandogya Upanishad, (V, 10. 4), also mentions that this Somaraja, the sparkling nectar, is the drink of the Devas, and that the Devas eat this body. Since the Devas eat this Somaraja body we cannot say that it means the Soul in his heavenly garb, for no one can eat the Soul. To this objection the next Sutra Shrives the reply.

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