16. 'But they who conquer the worlds (future states) by means of sacrifice, charity, and austerity, go to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases . But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see section 11), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before.

'Those, however, who know neither of these two paths, become worms, birds,, and creeping things.'

Footnotes

^204:3 See Khand. Up. V, 3; Muir, Original Sanskrit Texts, I, 433; Deussen, Vedanta, p. 390. The commentator treats this chapter as a supplement, to explain the ways that lead to the pitriloka and the devaloka.

^204:4 The MSS. I. O. 375 and 1973 give Gaivali, others Gaibali. He is a Kshatriya sage, who appears also in Khand. Up. I, 8, 1, as silencing Brahmanas.

^204:5 The same question is repeated in Roer's edition, only substituting sampadyante for apadyante. The MSS. I. O. 375 and 1973 do not support this.

^206:1 Abhyavadanya is explained as niggardly, or unwilling to give, and derived from vadanya, liberal, a-vadanya, illiberal, and abhi, towards. This, however, is an impossible form in Sanskrit. Vadanya means liberal, and stands for avadanya, this being derived from avadana, lit. what is cut off, then a morsel, a gift. In abhyavadanya the original a reappears, so that abhyavadanya means, not niggardly, but on the contrary, liberal, i.e. giving more than is required. Avadanya has never been met with in the sense of niggardly, and though a rule of Panini sanctions the formation of a-vadanya, it does not say in what sense. Abhyavada in the sense of cutting off in addition occurs in Satap. Br. II, 5, 2, 40; avadanam karoti, in the sense of making a present, occurs Maitr. Up. VI, 33.

^206:2 The commentator takes the opposite view. In times of distress, he says, former sages, belonging to a higher caste, have submitted to become pupils to teachers of a lower caste, not, however, in order to learn, but simply in order to live. Therefore Gautama also becomes a pupil in name only, for it would be against all law to act otherwise. See Gautama, Dharma-sutras VII, i, ed, Stenzler; translated by Buhler, p. 209.

^207:1 Here, too, my translation is hypothetical, and differs widely from Sankara.

^207:2 Cf. Khand. Up. V, 4.