4 ([return])
[ The Rishi answers,—Yes, Karma or action does, indeed, lead to the emancipate state. In the regions, of which thou speakest, there are both bliss and emancipation (Arthajata) is explained by Nilakantha to mean Bhoja-mokshakhya-prayojana samanyam. The second line is elliptical, the construction being Paratma aniha (san) param ayati; (anyatha-tu) margena margan nihatya param (prayati). Paratma is explained by Nilakantha, to mean one who regards the material body to be Self. In the succeeding Slokas the Rishi uses the word dehin which, in this connection, is the same as dehabhimanin. The Rishi’s answer is,—The materialist, by renouncing desire, attaineth to the state of the Supreme Soul, i.e., emancipation. The sense seems to be that by renouncing desire, both actions and attributes are lost. The state, therefore, of such a soul is one of inaction, or perfect quietude and the absence of attributes, which is exactly the nature of the Supreme Soul. If, again, emancipation be sought without extinguishing desire, i.e., by the aid of work (prayers and sacrifices), it is to be attained “by extinguishing path by a path,” i.e., the seeker is to proceed along a definite or prescribed or ordained route, taking care that the portions of the route he once passes over may not have to be re-trodden by him. Action, as explained in a subsequent Sloka, leadeth, it is true to regions of bliss and emancipation, but that state is transitory, for when the merit is extinguished, the state that was attained in consequence of it, is extinguished, and the person falling off, has to recommence action. If, therefore, permanent emancipation is to be attained, the obligation of re-commencing action must be got rid of, i.e., care must be taken that the portions of the route once passed over may not have to be re-trodden.]
5 ([return])
[ Apparently this question of Dhritarashtra is not connected with what precedes. The connection however, is intimate, and the question follows as a corollary from the Rishi’s last answer. The Rishi having said that the ordinary soul, by a certain process (i.e., renunciation of desire) attains to the state of the Supreme Soul, Dhritarashtra infers that vice versa, it is the Supreme Soul that becomes the ordinary soul, for (as Nilakantha puts it in the phraseology of the Nyaya school) things different cannot become what they are not and unless things are similar, they cannot become of the same nature. Applying this maxim of the Nyaya it is seen that when the ordinary soul becomes the Supreme Soul, these are not different, and, therefore, it is the Supreme Soul that becomes the ordinary soul. Under this impression Dhritarashtra asks,—Well, if it is the Supreme Soul that becomes the ordinary soul, who is it that urgeth the Supreme Soul to become so? And if all this (universe) be indeed, that Soul, in consequence of the latter pervading and entering into everything, then divested of desire as the Supreme Soul is, where is the possibility of its action (action or work being the direct consequence of desire)? If it is answered that the universe is the Deity’s lila (mere sport, as some schools of philosophy assert), then, as every sport is ascribable to some motive of happiness, what can be the happiness of the Deity, who, as presupposed, is without desire?
6 ([return])
[ The Rishi answers—There is a great objection in admitting the complete or essential identity of things different, i.e., the ordinary soul and Supreme Soul being different, their identity cannot be admitted. As regards creatures, they flow continually from Anadi-yoga, i.e., the union of the Supreme Soul (which in itself is Unconditioned) with the conditions of space, time etc.; i.e., there is this much of identity, therefore between the ordinary and the Supreme Soul, but not a complete or essential identity. It is also in consequence of this that the superiority of the Supreme Soul is not lost (the opposite theory would be destructive of that superiority). The favourite analogy of the thinkers of this school for explaining the connection of the Supreme Soul with the universe is derived from the connection of Akasa with Ghatakasa, i.e., space absolute and unconditioned and space as confined by the limits of a vessel. The latter has a name, is moved when the vessel is moved, and is limited in space; while space itself, of which the vessel’s space forms a part, is absolute and unconditioned, immovable, and unlimited.]
7 ([return])
[ Cars, elephants, horses, infantry, vehicles other than cars, and warriors fighting from the backs of camels.]
8 ([return])
[ Called also the Badava fire.]