When (some of) the works are exhausted by fruition, he (the soul) comes down with a remainder (of works), as appear s from Shruti and Smriti.

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6. Should it be said that (the souls are not accompanied by the elements), on account of that not being explicitly stated in Scripture, we deny the objection; for that is seen in the Shruti referring to those who perform sacrifices, etc.

The entering into Agni, etc. (of Pranas and the elements) is explicitly spoken of in Shruti; not so the going of the elements with the soul. Hence for want of direct statement, it is not right to suppose that the elements go with the soul. But this objection is to be rejected; for with reference to those who perform sacrifices, etc., this (the accompanying of the elements) is found directly stated in the Kaundinya Shruti, “Now what is it that does not forsake him who performs a sacrifice? They are indeed the elements; with the elements he goes with the elements he enjoys (in the other world); with the elements he is born (again); with the elements he does (good) works; with the elements he does (evil or prohibited) works.”

Then the above view is against what is conveyed by such scriptural passages as, “We drank of soma (juice), we have become immortals ” (Rv. VIII. 48. 3, etc). To reconcile it, the Sutrakara says:

7. (The attainment of immortality by works, stated in Scripture is a qualified (partial) one (i.e., limited in time), on account of their (Sacrifices) not knowing the Lord; or (on account of the works producing fruits only through knowledge), for Scripture (distinctly) shows that.

The immortality spoken of in the Shruti quoted above is one of a limited character (i.e., limited in time). For the absolute immortality would result only in the case of him who knows (realises) the Lord, as appears from the Shruti, “There is no other way leading unto Him (i.e., other than knowledge)” (T. A. III. 13). By the term or it is intimated that works may mediately lead to immortality in the case of those who perform them with the knowledge of Brahman, that is, by enabling the performers to see Brahman. The same is distinctly declared in the (following) Shruti, “That Lord if not known, does not permit him (the ignorant) to enjoy bliss, just as either the Vedas not duly studied under the preceptor or the duties not (properly) performed are not productive of fruits; or if he who does not know the Lord, even performs any great and meritorious deed, that does become ultimately decayed (futile); therefore, let him meditate on the Lord as (his) abode and guide; he who meditates on the Lord only, as his abode and light, has his works (rendered) undecaying; and through the grace of that Lord, his work creates for him whatever he desires” (Br. U. III 4. 15). “Immortal indeed he becomes who drinks of Soma (only) so long as Indra, or Manu or the Sun lasts.” “By works he extends his knowledge (or by works he acquires knowledge); by knowledge he becomes immortal; consequently works are (called) immortal, for they lead him to immortality.”

It may be argued that when the works done become exhausted by fruition, release may be obtained (without resorting to the knowledge of Brahman). In reply the Sutrakara says:

For the Shruti says: “Then with a remainder he comes (back) to this world, again does work, again goes, again comes back”; and the Smriti says: “Having been left a remainder of what he has enjoyed, he returns to this earth and having again performed works, again goes, again comes back, in invariable succession. Further from the fourteenth year of age, he does of necessity works each of which would be the cause of at least ten births. Then, whence is the hope of obtaining release on the exhaustion of all the works by fruition.” From these and the like Smritis, it is clear that the soul comes back with a remainder (of works, their consequences leading to further works and lives).

“He goes as he came; He comes back as he went; He enjoys (the fruits in Svarga, etc.); (again) he does work and wanders in life.” — Thus from this Shruti it appears that the passage of the departing soul and his return are both by the same path. Here the Sutrakara says:

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