The soul comes back) as it went; as well as by different (steps).

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9. (The soul comes back) as it went; as well as by different (steps).

From the Kashayana Shruti, “From Smoke he goes to Cloud, from Cloud to Ether, from Ether to the sphere of the Moon, and returns up to Ether as he went; (then) from Ether to Vayu; and having been Vayu, he becomes Smoke; and having been Smoke, he becomes Cloud; and having been Cloud he becomes Megha (the Cloud) and having become Megha (the Cloud), pours down (descends with rain)”, it is evident; he descends by the route by which he went (to a certain stage and then) by a different route.

10. From the Shruti referring to ‘conduct’ should it be said (that the going and coming back) result from the conduct (but not from the sacrificial acts); this is denied; for Karshnajini thinks that ‘conduct is meant to imply them (sacrificial ads as well).

“Among them (who perform Karma) those whose conduct here has been good are born among good (desirable) classes of beings; those whose conduct is bad (not pious) are born as detestable (low) creatures.” (Ch. V. 107). From this Shruti, it may be supposed that going and coming back are only the result of conduct, but not of sacrificial and other sacred duties, (but not the result accruing to the sacrificer). Moreover, the Smriti says, “That is described as conduct (pious) which being observed as part of a main act adds to its purity and holiness, and that which is considered (unrighteous) conduct is the cause of defilement; thus both are generally denominated conduct.” But this objection is not valid; for the sage Karshnajini considers that Scripture making mention of conduct is meant to imply and include sacrifices and other sacred acts as well.

11. If it be objected that the word ‘conduct’ would then be purposeless, we reply it is not; for the quality of the sacrificial ads depends on that (conduct).

If according to Karshnajini the word ‘conduct’ be understood to imply sacrificial and other duties also, then it would be sufficient to have the words ‘good’ and ‘bad’ in the Scriptural text and the word ‘conduct’ would be useless. Thus an objection may be taken; but this is not valid. As ‘conduct’ is indispensable for the acts to be called ‘good’ etc., the word ‘conduct’ is felt necessary to intimate the same.

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