narthakyamiti cenna tadapekṣatvāt ..3.1.11..

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SUTRA III. 1. 11.

आनर्थक्यमिति चेन्न तदपेक्षत्वात्॥३.१.११॥

ānarthakyamiti cenna tadapekṣatvāt ..3.1.11..

… Anarthakyam, purposelessness, it is purposeless. Iti, thus, as. ... Chet, if. … Na, not …. Tat, that, (conduct). … Apekshatvat, on account of the dependence, because it depends on that.

11. If Karma be the cause of all objects, then good conduct would be purposeless. It would not be so, we reply, because the right to perform Karmas is dependent upon good conduct. — 302.

COMMENTARY

An objector says: Character and conduct would not regulate re-birth, if the due performance of sacrificial works be the cause of all that happens to a man. To this, we reply, that the rules enjoining good conduct are not useless, because the right to perform sacrifices is itself dependent upon the possession of good conduct. A person devoid of good conduct is not entitled to perform those works. As says a Smriti «A person who does not perform his daily prayers, and is always impure, is unfit for all religious works». This being so, religious works are fruitful in the case of that person only who possesses good conduct Therefore, by the word conduct is to be understood Karma here. Thus the opinion of Karshnajini is that the word ‘Charana’ of the text implies Karma.

SUTRA III. 1. 12.

सुकृतदुष्कृते एवेति तु बादरिः॥३.१.१२॥

sukṛtaduṣkṛte eveti tu bādariḥ ..3.1.12..

… Sukrita, good or righteous deeds. … Dushkrite, and bad or unrighteous deeds. .. Eva, only. … Iti, thus, … Tu, but. Badarih, (says or thinks) Badari.

12. But Badari is of opinion that the phrases ‘Ramaniya-charana’ and ‘Kapuya-charana’ mean good and evil works only. — 303.

COMMENTARY

The word ‘but’ is employed in the Sutra in order to set aside the view of Karshnajini mentioned above. Badari is of opinion that by the word ‘Charana’ is meant here good and bad deeds In the phrases like ‘Punyam karma acharati’, the verb Achara takes for its object the word Karma. Therefore, the word ‘Charana’, means Karma. When it is possible to give to a word its principal meaning, it is not desirable to interpret it in a figurative sense. The word Charanam, Anushthanam, and Karma are synonymous. Good conduct is also a particular kind of Karma only.

Note: Every holy work enjoined by the scripture is technically a Karma. Good conduct is also enjoined by scriptures, sometimes, by direct texts and sometimes by implication, and thus it may also be called Karma in the broader sense of the word.

Though Achara and Karma in this view are one, yet they are spoken of sometimes as different, on the maxim of «Kuru-Pandavas». Though the Pandavas were also Kurus yet in the phrase Kurus and Pandavas the word Kuru is used in a narrower sense. The force of the word only in this Sutra is to indicate that this is the opinion of the author of the Sutras. The conclusion is that since by the word Charana is mentioned a particular kind of Karma, therefore, the soul descends with a remainder of its Karmas.

Adhikarana III — Do the evil-doers also go

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