kṛtātyaye’nuśayavān dṛṣṭasmṛtibhyām ..3.1.8..

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SUTRA III. 1. 8.

कृतात्ययेऽनुशयवान् दृष्टस्मृतिभ्याम्॥३.१.८॥

kṛtātyaye’nuśayavān dṛṣṭasmṛtibhyām ..3.1.8..

… Krita, of what is done, of the Karma. … Atyaye, at the end, at the exhaustion, … Anushayavan, with a remainder of the (Karma). … Drishta-Smritibhyam, from Shruti and Smriti

8. The soul returns on earth with a remainder of the Karmas, as is proved by the Smriti and Shruti texts. — 299.

COMMENTARY

The fruits of Karmas, like sacrifices and the rest, which were performed with the object of attaining the heaven world, and enjoying happiness there, are entirely exhausted in heaven. Then the body of enjoyment, which the soul had assumed in the Chandraloka, (literally, the world of gladness) is burnt up in the fire of grief, caused by the coming approach of the fall to the earth; and the soul returns with the remainder of Karmas other than the good ones. The heaven-carrying Karmas called Sampata (literally, heaven-soothing energy), are all exhausted in their entirety. But there are many good and bad deeds, besides the Sampata works, performed by the soul. Those Karmas are the Anushaya or remainder, with which the soul returns. This we find from the very text of the same Chhandogya Upanishad in the next verse (V., 10. 7):

Those quickly falling souls, whose conduct has been good, will indeed attain some good birth, the birth of a Brahmana, or Kshatriya, or a Vaishya. But those quickly falling souls whose conduct has been evil, will indeed attain an evil birth, the birth (of a keeper) of a dog or of a hog, or a Chandala.

The word ‘Ramaniya-charana’ means works which are Ramaniya or good, that is to say, the remainder of works which is good. If the remainder of the work is good, it is called ‘Ramaniya-charana’. The word ‘Abhvyasa’ means the quick-comer and is derived from the root ‘As’ with the affix ‘Kvip’ preceded by the proposition of ‘Abhi’. The word ‘Ha’ means indeed, ‘Yat’ means when. The following Smriti text is also to the same effect:

They enter into this world with the remainder of both their good and bad works in order to reincarnate.

Hence it follows that the soul descends with a remainder.

The word ‘Yavat-sampatam’ does not mean the exhaustion of all Karmas, but the exhaustion of the heaven-mounting energy, the energy that took the soul to heaven, and which is exhausted in heaven-world by the enjoyment of unalloyed bliss.

In the next Sutra the author shows the peculiar mode of descent of these souls.

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