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The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c9.s5.t2: 2. In Retribution a Residue remains (anuçaya)

The System of the Vedânta according to Bâdarâyana's Brahma-Sûtras and Çankara's Commentary c9.s5.t2

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2. In Retribution a Residue remains (anuçaya)

c9.s5.t2.1

The question arises whether in the retribution of works in the other world a residue¹³² is left or not (p. 752, 2).—One might think that no residue was left, because in Chând. 5, 10, 5 (above p. 364) it is said: "they remain there so long as any "sediment (sampâta) exists" and in Bṛih. 6, 2, 16: they descend "when this is consumed (pari-ava-eti)," as further another passage of Scripture says (Bṛih. 4, 4, 6, translated above p. 194):

c9.s5.t2.2

¹³² *anuçaya*, literally residuum, "heel taps," whereby Bâdarâyaṇa, as it seems, alludes to the corresponding *sampâta*, "the sediment of any liquid, which runs together at the bottom of the vessel," in Chând. 5, 10, 5. In the Commentary to Chând. p. 344, 8, *sampâta* is indeed taken

c9.s5.t2.3

"After he has received reward
"For all, that he has here performed,
"He comes back from that other world,
"Into this world of deeds, below;"

c9.s5.t2.4

and if the meaning of death consists in its being the revealer of the fruit of works (p. 752, 13), then it must be the revealer of all the fruit of works, for the same cause cannot bring forth dissimilar effects (p. 752, 16); and if the lamp makes the pot visible, it must also make the dress visible at a like distance (p. 753, 1).

c9.s5.t2.5

In contradiction to these arguments we maintain, that a residue of works is certainly left over. For while on the moon works are gradually consumed by enjoyment, the water-form of these works (am-mayam-çariram, that is, the karma-âçraya, above p. 375 which is thus distinguished here from the karman itself) melts away, through the fire of pain at the dwindling away of works, like hoar-frost in the sun, or like the hardness of butter in the fire, and the descent takes place, while a residue is still left (p. 753, 8). This follows, in the first place, from the fact that the Scripture (Chând. 5, 10, 7) makes a difference as regards those who descend between fair and foul conduct; here we are to understand by conduct (caraṇam) this very residue of works (p. 753, 14); and moreover the various allotment of earthly goods from birth onwards compels us, since nothing is without a cause, to admit such a residue (p. 753, 15). Thus too teaches the Smṛiti (cf. Âpastamba, dharmasûtra 2, 1, 2, 3), that, after the retribution for works has taken place in detail, it is through a residue (çeṣha) that difference of re-birth in respect of country, caste, family, form,

c9.s5.t2.6

to mean karmaṇaḥ kṣayaḥ ("until the destruction of works results"), in our work on the contrary, p. 752, 5 to mean karma-âçaya ("so long as an accumulation of works remains"). As to this meaning of karma-âçaya cf. p. 909, 12. 915, 3. 916, 5. 7. 1081, 1. 1086, 6.

c9.s5.t2.7

duration of life, Vedic study, destiny, wealth, desire and intelligence is conditioned (p. 754, 4).

Cites (3)