The phrase “of the two” (in the text means) only “of Knowledge and Works”, (these two) being the topic of the passage.

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18. (The phrase “of the two” (in the text means) only “of Knowledge and Works”, (these two) being the topic of the passage.

The term “of these (two)” has reference only to ‘Knowledge and Works’; for also these two form the subject on hand. Accordingly Smriti says, “The path of knowledge, the path of works are the two paths spoken of in (the text). He who is in neither of these paths has three ways to go, (leading) to the animal life, to hell (temporary), or the hell of darkness.”

From the statement, “Wherever there is misery, there is apparently some happiness (too); even in the place of damnation, there is something of pleasure; then what doubt is there of finding some pleasure in the human existence?”, it appears that there is some pleasure even in the Maha Tamas (the hell of absolute Darkness).

To correct this view the Sutrakara says:

19. In the third (the lowermost region of the hell of Darkness) there is no (pleasure whatever), for it is seen to be such (from scripture).

Now he who is not wise or who has done no (good) works goes down; three different ways are there for (his) passage downwards into the bestial world, into the hell of torments, into the hell of darkness. The first two are attended with some pleasurable sensations but the last (the hell of darkness) is not attended with any touch of pleasure; and here indeed there is but absolute pain.” From this Shruti, it is clearly seen that in the lowermost region of hell, there is no pleasure whatever.

20. It is said in Smritis and it is in (the observation of) the world as well.

“In the state of being animals, and in the temporary hell, there is said to be but slight touch of pleasure; but those who are plunged in the hell of darkness have no pleasure whatever” (Bhavishyat) (Parvan). This is also settled from the observation of the world. By the particle ‘Cha’ (and) the Sutrakara intimates that the observation of the world is also one corroborated by Smriti. It is said in the Brahmapurana thus, “Just as a king may not bear to see the least suffering in his strictest friend or to see the least pleasure in the bitterest (most abhorred) enemy, so does the Supreme Lord.”

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