caraṇāditi cennopalakṣaṇārtheti kārṣṇājaniḥ ..3.1.10..

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caraṇāditi cennopalakṣaṇārtheti kārṣṇājaniḥ ..3.1.10..

… Charanat, through conduct Iti, thus, so. ... Chet, if. … Na, no, not … Tat that Upalakshanartha, meant to imply, meant to connote. Iti, so, thus. … Karshnajinih, (says, holds, thinks) Karshnajini.

10. If it be objected, that the birth of the re-incarnating soul is determined by its conduct, and not by the remainder of its unexhausted Karmas, we say it is not so, for according to Karshnajini the word ‘Charana’ or ‘conduct’ is illustrative of Karmas not exhausted in the heaven-world — 301.

COMMENTARY

Objection: An objector says, it is not right to say that the soul gets a particular birth on account of the remainder of its unexhausted Karmas, when it falls from heaven. The words ‘Ramaniya-charana’ and ‘Kapuya-charana’, generally translated as ‘good conduct’ and ‘bad conduct’ show that the birth is regulated by conduct and character, and not by unexhausted Karmas. The word ‘Charana’ (conduct) and ‘Anushaya’ ‘unexhausted Karma or the remainder’, are not synonymous. In fact, we find the word Karma and Charana used in different senses. In Brihadaranyaka Upanishad, the re-birth is said to be regulated by Karma and Charana both, for the words used there are ‘Yathakari’ (as one behaves). Therefore, Karma or act (special performance of ritualistic acts) and Achara or conduct (observance of the general rules of good conduct) are different things and have different significance and are differently employed in language.

Though the word ‘Anushaya’ means the remainder of unexhausted Karmas and ‘Charana’ means ‘conduct’, yet it is not a serious objection to their denoting the same thing. For the text about ‘Charana’ is illustrative of remainder of Karmas and the word ‘Charana’ is used there in a larger sense than the ordinary. This is the opinion of the sage Karshnajini. According to him, the word ‘Charana’ is used in the Chhandogya Upanishad (V., 10. 7) as connoting by implication Karmas or ritualistic works. Because, it is a well known maxim of the Shastras, that Karmas or sacrificial works are the causes of everything that we see, including good conduct, etc.

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