1. In obtaining another of that, it goes enveloped, (as appears) from question and explanation.

That the VedÂnta-texts establish as the proper object of meditation, on the part of all men desirous of Release, the highest Brahman, which is the only cause of the entire world, which is not touched by even a shadow of imperfection, which is an ocean, as it were, of supremely exalted qualities, and which totally differs in nature from all other beings—this is the point proved in the two previous adhyÂyas; there being given at the same time arguments to disprove the objections raised against the VedÂnta doctrine on the basis of Smriti and reasoning, to refute the views held by other schools, to show that the different VedÂnta-texts do not contradict each other, and to prove that the Self is the object of activities (enjoined in injunctions of meditation, and so on). In short, those two adhyÂyas have set forth the essential nature of Brahman. The subsequent part of the work now makes it its task to enquire into the mode of attaining to Brahman, together with the means of attainment. The third adhyÂya is concerned with an enquiry into meditation—which is the means of attaining to Brahman; and as the motive for entering on such meditation is supplied by the absence of all desire for what is other than the thing to be obtained, and by the desire for that thing, the points first to be enquired into are the imperfections of the individual soul—moving about in the different worlds, whether waking or dreaming or merged in dreamless sleep, or in the state of swoon; and those blessed characteristics by which Brahman is raised above all these imperfections. These are the topics of the first and second pÂdas of the adhyÂya.

The first question to be considered is whether the soul, when moving from one body into another, is enveloped by those subtle rudiments of the elements from which the new body is produced, or not. The PÛrvapakshin maintains the latter alternative; for, he says, wherever the soul goes it can easily provide itself there with those rudiments. Other reasons supporting this prim facie view will be mentioned and refuted further on.—The SÛtra states the view finally accepted, 'In obtaining another "of that" it goes enveloped.' The 'of that' refers back to the form, i.e. body, mentioned in II, 4, 17. The soul when moving towards another embodiment goes enveloped by the rudiments of the elements. This is known 'from question and explanation,' i.e. answer. Question and answer are recorded in the 'Knowledge of the five fires' (Ch. Up. V, 3-10), where PravÂhana, after having addressed to Svetaketu several other questions, finally asks 'Do you know why in the fifth libation water is called man?' In answer to this last question the text then explains how the Devas, i.e. the prÂnas attached to the soul, offer into the heavenly world, imagined as a sacrificial fire, the oblation called sraddhÂ; how this sraddh changes itself into a body con sisting of amrita, which body is called moon; how the same prÂnas offer this body of amrita in Parjanya, imagined as a fire, whereupon the body so offered becomes rain; how the same prÂnas throw that rain on to the earth, also imagined as a sacrificial fire, whereupon it becomes food; how this food is then offered into man, also compared to fire, where it becomes seed; and how, finally, this seed is offered into woman, also compared to a fire, and there becomes an embryo. The text then goes on, 'Thus in the fifth oblation water becomes purushavakas,' i.e. to be designated by the term man. And this means that the water which, in a subtle form, was throughout present in the previous oblations also, now, in that fifth oblation, assumes the form of a man.—From this question and answer it thus appears that the soul moves towards a new embodiment, together with the subtle rudiments from which the new body springs.—But the words, 'water becomes purushavakas,' only intimate that water assumes the form of a man, whence we conclude that water only invests the soul during its wanderings; how then can it be held that the soul moves invested by the rudiments of all elements?—To this question the next SÛtra replies.

2. But on account of (water) consisting of the three elements; on account of predominance.

Water alone could not produce a new body; for the text Ch. Up. VI, 3, 4, 'Each of these he made tripartite,' shows that all the elements were' made tripartite to the end of producing bodies. That the text under discussion mentions water only, is due to the predominance of water; and that among the elements giving rise to a new body water predominates, we infer from the fact that blood and the other humours are the predominating element in the body.

3. And on account of the going of the prÂnas.

That the soul goes embedded in the subtle rudiments of the elements follows therefrom also that when passing out of the old body it is said to be followed by the prÂnas, 'when he thus passes out, the chief prÂna follows after him,' &c. (Bri. Up. V, 4, 2). Compare also Smriti: 'It draws to itself the organs of sense, with the mind for the sixth. When the Ruler (soul) obtains a new body, and passes out of another, he takes with him those organs and then moves on, as the wind takes the odours from their abodes (the flowers)' (Bha. GÎ. XV, 8). But the prÂnas cannot move without a substrate, and hence we must admit that the rudiments of the elements—which are their substrate—are also moving.

4. If it be said (that it is not so) on account of scriptural statement as to going to Agni and the rest; we say no, on account of the secondary nature (of the statement).

But the text, 'when the speech of the dead person enters into fire,' &c. (Bri. Up. III, 2, 13). declares that when a person dies his organs go into fire, and so on; they cannot therefore accompany the soul. Hence the text which asserts the latter point must be explained in some other way!—Not so, the SÛtra replies. The text stating that the organs go to fire, and so on, cannot be taken in its literal sense; for it continues, 'the hairs of the body enter into herbs, the hair of the head into trees' (which manifestly is not true, in its literal sense). The going of speech, the eye, and so on, must therefore be understood to mean that the different organs approach the divinities (Agni and the rest) who preside over them.

5. Should it be said, on account of absence of mention in the first (reply); we say no, for just that (is meant), on the ground of fitness.

An objection is raised to the conclusion arrived at under III, 1, 1; on the ground that in the first oblation, described in Ch. Up. V, 4, 2, as being made into the heavenly world, water is not mentioned at all as the thing offered. The text says, 'on that altar the gods offer sraddhÂ'; and by sraddh (belief) everybody understands a certain activity of mind. Water therefore is not the thing offered.—Not so, we reply. It is nothing else but water, which there is called sraddhÂ. For thus only question and answer have a sense. For the question is, 'Do you know why in the fifth libation water is called man?' and at the outset of the reply sraddh is mentioned as constituting the oblation made into the heavenly world viewed as a fire. If here the word sraddh did not denote water, question and answer would refer to different topics, and there would be no connexion. The form in which the final statement is introduced (iti tu paÑkamyÂm, &c., 'but thus in the fifth oblation,' &c.), moreover, also intimates that sraddh means water. The word 'iti,' thus, here intimates that the answer is meant to dispose of the question, 'Do you know how?' &c. Sraddh becomes moon, rain, food, seed, embryo in succession, and thus the water comes to be called man. Moreover, the word sraddh is actually used in the Veda in the sense of 'water'; 'he carries water, sraddh indeed is water' (Taitt. Samh. I, 6, 8, 1). Aad what the text says as to king Soma (the moon) originating from sraddh when offered, also shows that sraddh must mean water.

6. 'On account of this not being stated by Scripture'; not so, on account of those who perform sacrifices and so on being understood.

But, a further objection is raised, in the whole section under discussion no mention at all is made of the soul; the section cannot therefore prove that the soul moves, enveloped by water. The text speaks only of different forms of water sraddh and the rest.—This, the SÛtra points out, is not so, on account of those who perform sacrifices being understood. For further on in the same chapter it is said, that those who, while destitute of the knowledge of Brahman, practise sacrifices, useful works and alms, reach the heavenly world and become there of the essence of the moon (somarÂjÂnah); whence, on the results of their good works being exhausted, they return again and enter on a new embryonic state (Ch. Up. V, 10). Now in the preceding section (V, 9) it is said that they offer sraddh in the heavenly world, and that from that oblation there arises the king Soma—an account which clearly refers to the same process as the one described in V, 10. We herefrom infer that what is meant in V, 9 is that that being which was distinguished by a body of sraddhÂ, becomes a being distinguished by a body of the nature of the moon. The word body denotes that the nature of which it is to be the attribute of a soul, and thus extends in its connotation up to the soul. The meaning of the section therefore is that it is the soul which moves enveloped by water and the other rudimentary elements.—But the phrase 'him the gods eat' (V, 10, 4) shows that the king Soma cannot be the soul, for that cannot be eaten!—To this the next SÛtra replies.

7. Or it is metaphorical, on account of their not knowing the Self. For thus Scripture declares.

He who performs sacrifices, and so on, and thus does not know the Self, is here below and in yonder world a mere means of enjoyment for the devas. He serves them here, by propitiating them with sacrifices, and so on; and when the gods, pleased with his service, have taken him up into yonder world, he there is a common means of enjoyment for them (since they are gratified by the presence of a faithful servant). That those not knowing the Self serve and benefit the gods, Scripture explicitly declares, 'He is like a beast for the devas' (Bri. Up. I, 4, 10). Smriti also declares, that while those who know the Self attain to Brahman, those who do not know it are means of enjoyment for the devas, 'To the gods go the worshippers of the gods, and they that are devoted to me go to me' (Bha. GÎ. VII, 23). When Scripture speaks of the soul being eaten by the gods, it therefore only means that the soul is to them a source of enjoyment. That eating the soul means no more than satisfaction with it, may also be inferred from the following scriptural passage, 'The gods in truth do not eat nor do they drink; by the mere sight of that amrita they are satisfied.'—It thus remains a settled conclusion that the soul moves enveloped by the subtle rudiments of the elements.—Here terminates the adhikarana of 'the obtaining of another body.'

8. On the passing away of the works, with a remainder, according to Scripture and Smriti; as it went and not so.

The text declares that those who only perform sacrifices and useful works ascend by the road of the fathers, and again return to the earth when they have fully enjoyed the fruit of their works, 'having dwelt there yÂvat sampÂtam, they return by the same way' (Ch. Up. V, 10, 5). The question here arises whether the descending soul carries a certain remainder (anusaya) of its works or not.—It does not, since it has enjoyed the fruit of all its works. For by 'anusaya' we have to understand that part of the karman which remains over and above the part retributively enjoyed; but when the fruit of the entire karman has been enjoyed, there is no such remainder. And that this is so we learn from the phrase 'yÂvat sampÂtam ushitvÂ,' which means 'having dwelt there as long as the karman lasts' (sampatanty anena svargalokam iti sampÂtah). Analogously another text says, 'Having obtained the end of whatever deed he does on earth, he again returns from that world to this world to action' (Bri. Up. V, 4, 6).—Against this prim facie view the SÛtra declares 'with a remainder he descends, on account of what is seen, i.e. scriptural text, and Smriti.' The scriptural text is the one 'Those whose conduct has been good' (V, 10, 7), which means that among the souls that have returned, those whose karman is good obtain a good birth as BrÂhmanas or the like, while those whose karman is bad are born again as low creatures-dogs, pigs, KÂndÂlas, and the like. This shows that the souls which have descended are still connected with good or evil karman. Smriti also declares this: 'Men of the several castes and orders, who always stand firm in the works prescribed for them, enjoy after death the rewards of their works, and by virtue of a remnant (of their works) they are born again in excellent countries, castes and families, endowed with beauty, long life, learning in the Vedas, wealth, good conduct, happiness and wisdom. Those who act in a contrary manner perish' (Gautama Dha. SÛ. XI, 29); 'Afterwards when a man returns to this world he obtains, by virtue of a remainder of works, birth in a good family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and capacity for fulfilling his duties. Therefore, rolling like a wheel (from the one to the other), in both worlds he dwells in happiness' (Âpast. Dha. SÛ. II, 1, 2, 3). The clause 'as long as his works last' (yÂvat-sampÂtam) refers to that part of his works only which was performed with a view to reward (as promised for those works by the Veda); and the same holds true with regard to the passage 'whatever work man does here on earth' (Bri. Up. V, 4, 6). Nor is it possible that works, the fruit of which has not yet been enjoyed, and those the result of which has not been wiped out by expiatory ceremonies, should be destroyed by the enjoyment of the fruits of other works. Hence those who have gone to that world return with a remnant of their works, 'as they went and not so'—i.e. in the same way as they ascended and also in a different way. For the ascent takes place by the following stages—smoke, night, the dark half of the moon, the six months of the sun's southern progress, the world of the fathers, ether, moon. The descent, on the other hand, goes from the place of the moon, through ether, wind, smoke, mist, cloud. The two journeys are alike in so far as they pass through ether, but different in so far as the descent touches wind, and so on, and does not touch the world of the fathers, and other stages of the ascent.

9. 'On account of conduct'; not so, since (karana) connotes works; thus KÂrshnÂjini thinks.

In the phrases 'those whose works were good' (ramanÎya-karanÂh), and 'those whose works were bad' (kapÛyÂ-karanÂh), the word karana does not denote good and evil works (i.e. not such works as the Veda on the one hand enjoins as leading to certain rewards, and on the other prohibits, threatening punishment), for, in Vedic as well as ordinary language, the term karana is generally used in the sense of ÂkÂra, i.e. general conduct. In ordinary speech such words as ÂkÂra, sÎla, vritta are considered synonymous, and in the Veda we read 'whatever works (karmÂni) are blameless, those should be regarded, not others. Whatever our good conduct (su-karitÂni) was, that should be observed by thee, nothing else' (Taitt. Up. I, 11, 2)—where 'works' and 'conduct' are distinguished. Difference in quality of birth therefore depends on conduct, not on the remainder of works performed with a view to certain results.—This prim facie view the SÛtra sets aside, 'not so, because the scriptural term karana connotes works; thus the teacher KÂrshnÂjini thinks.' For mere conduct does not lead to experiences of pleasure and pain; pleasure and pain are the results of works in the limited sense.

10. 'There is purposelessness'; not so, on account of the dependence on that.

But if conduct has no result, it follows that good conduct, as enjoined in the Smritis, is useless!—Not so, we reply; for holy works enjoined by the Veda depend on conduct, in so far as a man of good conduct only is entitled to perform those works. This appears from passages such as the following: 'A man who is not pure is unfit for all religious work,' and 'Him who is devoid of good conduct the Vedas do not purify.' KÂrshnÂjini's view thus is, that the karana of the text implies karman.

11. But only good and evil works, thus BÂdari thinks.

As the verb Â-kar takes karman for its object (punyam karm karati, &c.), and as the separate denotation (i.e. the use of apparently equivalent words, viz. Âkar and karman) can be accounted for on the ground that one of them refers to works established by manifest texts, and the other to texts inferred from actually existing rules of good conduct; and as, when the primary meaning is possible, no secondary meaning must be adopted; nothing else but good and evil works (in the Vedic sense) are denoted by the word karana: such is the opinion of the teacher BÂdari. This opinion of BÂdari, the author of the SÛtra states as representing his own. On the other hand, he adopts the view of KÂrshnajini in so far as he considers such items of virtuous conduct as the Sandhy—which are enjoined by scriptural texts, the existence of which is inferred on the basis of conduct as enjoined by Smriti—to have the result of qualifying the agent for the performance of other works.—The conclusion therefore is that the souls descend, carrying a remnant of their works.— Here terminates the adhikarana of 'the passing of works.'

12. Of those also who do not perform sacrifices (the ascent) is declared by Scripture.

It has been said that those who perform only sacrifices, and so on, go to the moon and thence return with a remainder of their works. The question now arises whether those also who do not perform sacrifices go to the moon. The phrase 'who do not perform sacrifices' denotes evil- doers of two kinds, viz. those who do not do what is enjoined, and those who do what is forbidden.—These also go to the moon, the PÛrvapakshin maintains; for the text contains a statement to that effect, 'All who depart from this world go to the moon' (Ka. Up. I, 2)—where it is said that all go, without any distinction. So that those who perform good works and those who perform evil works, equally go to the moon.—This the next SÛtra negatives.

13. But of the others having enjoyed in Samyamana, there is ascent and descent; as such a course is declared.

Of the others, i.e. those who do not perform sacrifices, and so on, there is ascent to the moon and descent from there, only after they have in the kingdom of Yama suffered the punishments due to their actions. For the text declares that evil-doers fall under the power of Yama, and have to go to him, 'He who thinks, this is the world there is no other, falls again and again under my sway' (Ka. Up. I, 2, 6); 'the son of Vivasvat, the gathering place of men' (Rik Samh. X, 14, 1); 'King Yama,' and other texts.

14. Smriti texts also declare this.

That all beings are under the sway of Yama, ParÂsara also and other
Smriti writers declare, 'And all these pass under the sway of Yama.'

15. Moreover there are seven.

The Smritis moreover declare that there are seven hells, called Raurava, and so on, to which evil-doers have to go.—But how do they, if moving about in those seven places, reach the palace of Yama?

16. On account of his activity there also, there is no contradiction.

As their going to those seven places also is due to the command of Yama, there is no contradiction.—Thus those also who do not perform sacrifices, and so on, after having gone to the world of Yama, and there undergone punishments according to the nature of their works, later on ascend to the moon and again descend from there.—Of this conclusion the next SÛtra disposes.

17. But, of knowledge and work—as these are the leading topics.

The 'but' sets aside the view developed so far. It cannot be admitted that those also who do not perform sacrifices, and so on, reach the moon; because the path of the gods and the path of the fathers are meant for the enjoyment of the fruits 'of knowledge and work.'That is to say—as those who do not perform sacrifices cannot ascend by the path of the gods, since they are destitute of knowledge; so they also cannot go by the path of the fathers, since they are destitute of meritorious works. And that these two paths are dependent respectively on knowledge and works, we know from the fact that these two are the leading topics. For knowledge forms the leading topic with regard to the path of the gods, 'Those who know this, and those who in the forest follow faith and austerities, go to light,' &c.; and works have the same position with regard to the path of the fathers, "they who living in a village perform sacrifices, &c. go to the smoke," &c. The text, 'all those who depart from this world go to the moon,' must therefore be interpreted to mean 'all those who perform sacrifices go to the moon.'—But if evil-doers do not go to the moon, the fifth oblation cannot take place, and no new body can be produced. For the text says, 'In the fifth oblation water is called man,' and, as we have shown, that fifth oblation presupposes the soul's going to the moon. In order, therefore, to understand how in their case also a new embodiment is possible, it must needs be admitted that they also ascend to the moon.—To this the next SÛtra replies.

18. Not in the case of the third (place), as it is thus perceived.

The third 'place' does not, for the origination of a new body, depend on the fifth oblation. The term,'the third place,' denotes mere evil-doers. That these do not, for the origination of a new body, depend on the fifth oblation, is seen from Scripture. For, in answer to the question 'Do you know why that world never becomes full?' the text says, 'On neither of these two ways are those small creatures continually returning, of whom it may be said, Live and die. This is the third place. Therefore that world never becomes full.' As this passage states that in consequence of 'the third place' (i.e. the creatures forming a third class) not ascending to and descending from the heavenly world that world never becomes full, it follows that that third place does not, for the origination of bodies, depend on the fifth oblation. The clause, 'in the fifth oblation,' moreover, merely states that the connexion of water with the fifth fire is the cause of the water 'being called man' (i. e. becoming an embryo), but does not deny the origination of embryos in other ways; for the text contains no word asserting such a limitation.

19. It moreover is recorded, in the world.

Smriti, moreover, states that the bodies of some specially meritorious persons, such as DraupadÎ, Dhrishtadyumna and others, were formed independently of the fifth oblation' (i.e. sexual union).

20. And on account of its being seen.

And it is seen in Scripture also, that the bodies of some beings originate independently of the fifth oblation: 'Of all beings there are indeed three origins only, that which springs from an egg, that which springs from a living being, that which springs from a germ' (Ch. Up. VI, 3, 1). It is observed that from among these beings those springing from a germ and those springing from heat originate without that fifth oblation.—But the text quoted does not refer to the creatures springing from heat; for it says that there are three origins only!—To this the next SÛtra replies.

21. The third term includes that which springs from heat.

Creatures sprung from heat are included in the third term—viz. that which springs from a germ—which is exhibited in the text quoted. The settled conclusion therefore is that the evil-doers do not go to the moon.—Here terminates the adhikarana of 'those who do not perform sacrifices.'

22. There is entering into similarity of being with those, there being a reason.

The text describes the manner in which those who perform sacrifices, and so on, descend from the moon as follows: 'They return again that way as they came, to the ether, from the ether to the air. Then having become air they become smoke, having become smoke they become mist,' &c. The doubt here arises whether the soul when reaching ether, and so on, becomes ether in the same sense as here on earth it becomes a man or other being, or merely becomes similar to ether, and so on.—The former view is the true one; for as the soul in the sraddh state becomes the moon, so it must likewise be held to become ether, and so on, there being no reason for a difference in the two cases.—This prim facie view the SÛtra sets aside. The descending soul enters into similarity of being with ether, and so on; since there is a reason for this. When the soul becomes a man or becomes the moon, there is a reason for that, since it thereby becomes capacitated for the enjoyment of pain and pleasure. But there is no similar reason for the soul becoming ether, and so on, and hence the statement that the soul becomes ether, and so on, can only mean that, owing to contact with them, it becomes similar to them.—Here terminates the adhikarana of 'entering into similarity of being.'

23. Not very long; on account of special statement.

Does the soul in its descent through ether, and so on, stay at each stage for a not very long time, or is there nothing to define that time?— It stays at each stage for an indefinite time, there being nothing to define the time.—

Not so, the SÛtra decides. For there is a special statement, i.e. the text says that when the soul has become rice or grain or the like, the passing out of that stage is beset with difficulties. From this we infer that as there is no such statement concerning the earlier stages, the soul stays at each of them for a short time only.—Here terminates the adhikarana of 'the not very long time.'

24. Into (plants) animated by other souls, because the statement is as in the previous cases.

The text declares that 'he descending souls are born as rice, corn,' &c., 'they are born here as rice, corn, herbs, trees,' &c. The question here is whether the souls cling to plants animated by other souls which have those plants for their bodies; or whether the descending souls themselves are born with those plants for their bodies.—The latter view is the right one; for the text says, 'they are born as rice, grain,' and so on, and this expression is of the same kind as when we say 'he is born as a man, as a deva,' and so on. The text therefore means that the souls are embodied in the different plants.—This view the SÛtra rejects. The souls merely cling to those plants which constitute the bodies of other souls; 'since the statement is as in the previous cases,' i.e. because the text only says that the souls become plants as it had previously been said that they become ether, and so on. Where the text means to say that the soul enters on the condition of an enjoying soul (i.e. of a soul assuming a new body for the purpose of retributive enjoyment), it refers to the deeds which lead to such enjoyment; so e. g. in the passage, 'Those whose works have been good obtain a good birth,' & c. But in the text under discussion there is no such reference to karman. For those works—viz. sacrifices and the like—which were undertaken with a view to reward, such as enjoyment of the heavenly world, are, in the case of the descending souls, completely wiped out by the enjoyment of the heavenly world (which precedes the descent of the souls); and those works on the other hand, the action of which has not yet begun, lead to the embodiments mentioned further on ('Those whose works are good'). And in the interval between those two conditions no new karman originates. When, therefore, the text says that the souls are born as plants, the statement cannot be taken in its literal sense.

25. It is unholy. Not so, on the ground of Scripture.

The conclusion arrived at above cannot be accepted, since there is a reason why the descending soul should enter on the condition of an enjoying soul. Such works as sacrifices, the fruit of which is the enjoyment of the heavenly world, are mixed with evil, for they imply injury to living beings as in the case of the goat offered to AgnÎshomau. And such injury is evil as it is forbidden by texts such as 'let him not harm any creature.' Nor can it be said that the injunctions of sacrificing animals constitute exceptions to the general rule of not harming any creature.—For the two injunctions refer to different things. The injunction to kill the goat for AgnÎshomau intimates that the killing of the animal subserves the accomplishment of the sacrifice, while the injunction not to 'harm' teaches that such harming has disastrous consequences. Should it be said that the prohibition of harming does not refer to such actions as the sacrifice of the goat which proceed on the basis of scriptural injunction, but only to such actions as spring from natural passion or desire (rÂga); we remark that in the case of sacrifices also the action is equally prompted by natural desire. Injunctions such as 'He who desires the heavenly world is to sacrifice', teach that sacrifices are to be undertaken by persons desirous of certain pleasant results, and such persons having thus learned by what means the result is to be accomplished proceed to action from the natural desire of the result. This applies to the killing of the goat also which is offered to AgnÎshomau; man learns from Scripture that such actions help to accomplish the sacrifice which effects the result, and then performs those actions from natural desire. The case in no way differs from that of harm done in ordinary life—where the agent always is prompted by natural desire, having somehow arrived at the conclusion that his action will accomplish something aimed at by himself. The same holds good with regard to works of permanent obligation. Men learn from Scripture that through the performance of the special duties of their caste they attain happiness of the highest kind, and then apply themselves to their duties from a natural desire of such happiness, and therefore such works also are mixed with evil. Hence the souls of those who have performed sacrifices, and so on, which contain an element of evil, at first experience in the heavenly world that result which is to be enjoyed there, and then embodying themselves in non-moving things such as plants, experience the fruit of that part of their actions which is of a harmful nature. That embodiment in non-moving beings is the result of evil deeds Smriti declares: 'Owing to those defects of work which are due to the body, a man becomes a non-moving being.' From all this it follows that the souls embody themselves in plants to the end of enjoying the fruits of their works.—To this the SÛtra replies—it is not so, on account of scriptural statement. For Scripture declares that the killing of sacrificial animals makes them to go up to the heavenly world, and therefore is not of the nature of harm. This is declared in the text, 'The animal killed at the sacrifice having assumed a divine body goes to the heavenly world'; 'with a golden body it ascends to the heavenly world.' An action which is the means of supreme exaltation is not of the nature of harm, even if it involves some little pain; it rather is of beneficial nature.—With this the mantra also agrees: 'Thou dost not die, thou goest to the gods on easy paths; where virtuous men go, not evil-doers, there the divine Savitri may lead thee.' An act which has a healing tendency, although it may cause a transitory pain, men of insight declare to be preservative and beneficial.

26. After that conjunction with him who performs the act of generation.

The declaration that the descending souls become rice plants, and so on, cannot be taken literally for that reason also, that the text afterwards declares them to become those who perform the act of generation: 'Whoever the being may be that eats the food and begets offspring, that being he (i.e. the soul that has descended) becomes.' Now the meaning of this latter text can only be that the soul enters into conjunction with the creature which eats the grain; and hence we have to interpret the previous text, as to the soul's becoming a plant, in the same way.

27. From the yoni the body.

Only after having reached a yoni the soul, affected with a remnant of its works, obtains a new body, and only in a body there can be the enjoyment of pleasure and pain. When, therefore, previous to that the soul is said to reach ether, wind, and so on, this can only mean that it enters into conjunction with them.—Here terminates the adhikarana of 'that animated by another soul.'