vidyākarmaṇoriti tu prakṛtatvāt ..3.1.18..

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SUTRA III. 1. 18.

विद्याकर्मणोरिति तु प्रकृतत्वात्॥३.१.१८॥

vidyākarmaṇoriti tu prakṛtatvāt ..3.1.18..

..Vidya, of knowledge, ,,, Karmanoh, and of Karma of action, Tu, only, but, Iti, as, so. … Prakritatvat, on account of these being the topics.

18. But the sinners never go to the world of Joy, because the topic relating to the two paths in the Chhandogya Upanishad is confined to men of knowledge and men of work and has no reference to sinners. — 309.

COMMENTARY

The word ‘But’ sets aside the view propounded by the objector. The word ‘Not’ is to be read into the Sutra from the preceding Sutra (III, 1. 11). The sinners never go to the world of Joy, because the two paths Devayana and Pitriyana are trod by two sorts of men, and by none other. Men of knowledge go by the path of the Devas to the world of the Gods, and men of work go by the path of the Fathers to the land of Joy. The Chhandogya Upanishad (V., 10. 1) declares that men of knowledge go by the path of the Devas; while V., 10. 3 declares that men who perform sacrifices go by the path of the Fathers. Thus the world of Joy which is reached by the path of the Fathers is meant only for those who living in a village practise a life of sacrifices, works of public utility and alms. It is not meant for those who do not perform sacrifices. This being so, the word ‘All’ in the Kaushitaki Upanishad (I., 2) must be interpreted in a restricted sense, namely, all those persons who perform sacrifices go to the Moon.

If the sinners do not go to the world of Moon, then no new body can be produced in their case; because, there is no fifth oblation possible in their case, and the fifth oblation is dependent on one’s going to the Moon. Therefore, all must go to the Moon, in order to get now embodiment. This objection is answered by the next Sutra.

SUTRA III. 1. 19.

न तृतीये तथोपलब्धेः॥३.१.१९॥

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