Nature, therefore, seems to be the
efficient cause of birth, existence, and death, and not the declarations
in the Srutis, consistent though those declarations be with
considerations of felicity or the reverse. The study of the Vedas,
therefore, cannot alone lead to a knowledge of righteousness and its
reverse.
1129. Distress may be of infinite variety. Derogation also from duty may,
therefore, be of infinite variety. It is impossible to note these
derogations (justifiable in view of the degree of distress felt) in any
code of morals, however comprehensive.
1130. The commentator cites the example of Sudras listening to forbidden
scriptures in expectation of merit. They commit sin by such acts. Then
again high Brahmanas like Agastya, by cursing the denizens of the Dandaka
forest, achieved great merit. In persons universally called ordinary or
even low, indications are observable of good behaviour, and in those
acknowledged to be good and respectable, acts may be noticed that are not
good. That therefore, which is called the conduct of the good is
extremely unascertainable.
1131. The commentator cites the instance of the stoppage of the
Horse-sacrifice in consequence of the interference of Indra with
Janamejaya while the latter was bent upon celebrating one for the
acquisition of merit.
1132. The vapoury edifices and forms seen in the distant sky are called
Gandharva-nagara from the peculiar belief that they are cities or towns
inhabited by the Gandharvas, a class of beings superior to men.
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