KARSYAJINI AND KASAKRTSNA Hiroe NAKAMURA Toiyo ‘After the ancient Upanisads of the early period came into existence, the ‘schoo! line which follows them as stored eanon coatinued on witho that the thought of t throughout their thought been discussed and c to also in works of other areas ; thus in the following, we shall take up the examination of the chat 1d thought of two scholar. Secriox I. KARSNAJINI In the Brafmansirra defiled conduct Jez, that of a dog, Up. V. 10.7). In this verse, however, the man who performs ‘good and berutiful conduct in this world, after he dies, will be born egain ‘as a member of one of the theee upper classes, while the man who performs ‘ugly and evil conduct will be bora again as a very low and mean person or 4s an animal, but just what relationship this verse has with the teaching of (Chand.12 JOR, 00K1V-V_SANKARACHARYA VOLUME ight in the verse immediately precedi 1 ofthat time. The ‘Teaching of Fi the five fires (pated vidya) down and are rebora upon the which, under the pretext of it refers obliquely to the “resid ‘That is to say, according to the teaching of the Five Fires, man after idual selves accompanied by their remaining enter this world, and are born into the various conditions, in accordance with whatever remaining karma they have. By the way, such an interpretation has the following ditiully—I one oe when he performance of necessary. The man who does not perform correct ain good rewards, even if he carries out the rituals; so 1. 0a the avestin of the aterprtative reading of the Brahmasira which flloms, ave refered tothe thee sncient commentaries of Saslara, Bhaskara apd Riminyj. ‘EAscording to Basskara, “action” (armon). it is said, Accor verse whi 3 Then at the same time, we can ery wiunbe the als thre may be no “Becton al ofthese te thoaght too one andthe sume peron. Ta that cas, soc be vasa man pit fot he dates of his life, is a imstances. Secnox 2 KASAKRTSNA of Kagakrtsna are quoted in the Brahma-satra (I, 4,22) ath century AD. Bi the husband dear, but not for the sake of ihe wile dear, forthe sake of the sons ar the Self. Verily, not for hould be seen, heard, reflected on (Brhad. Up. 1.45; ef. IV 56. indod here one body or have only an that there isa because ofthe Basband”NAKAMURA ; KARSNAJINE AND KASAKRTSNA, is the fied theory nd, in this case, that the theory of Kasakrtsna is the also acknowledged by the three ancient commentaries.* asyaiva paraistmana'nentpt vf ensemabhovenrasthnadupaparmamidam ‘abhedenopakramanam. Ye tu Kaiakrtsniyam eva matam dsthaya jtvam paramdimano'miam eaksus, tesam: kathare niskalam niskriyare §Ontam iti na érutiirodkah. 1. Sabkar, in his commentary, has sometimes opposed this ul, but i those cases, tman within the individual self rahman by means of the word18 JOR. XXXIV-V—SANKARACHARYA VOLUME ‘The dates of Kagakrten’s life are not clear, but there is no doubt that be lived prior o Patafjali. And according to the Varitike of Katyéyana, as it has refered to the rules of Kagakrtsni's grammar, ‘amere legend. That is, skptena as a scholar had ere may bave originated such @ ri rr the grammatical school two Mimimsis have an intimate connection as the aap the erthodox abut scolashp from sce tinny toc, tind Nth ances of the case of the learning of Apisali being called tka 3 ad Pagint IV. 1-4); AptalePoslniya- 5,6 Ths coincides exactly Apliia. Egy Apolam adie Gentemipth (tahsbhozye. VoL, p. 125). cn Kj, ond nthe Keane hone o's mae. Ae C1 TO, 5 A.Weber:HIL, pp. 138, 40. Indltche Studien XIN 8. 998,418.