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English of translation of Brahmasutra 3.1.13 by Roma Bose:

鈥淏ut (there are) ascent and descent of others, having experienced (the consequences of their evil deeds) in the abode of Yama, such a going being declared.鈥�

Nimb膩rka鈥檚 commentary (Ved膩nta-p膩rij膩ta-saurabha):

鈥淭here are ascent to and descent from鈥� the orb of the moon on the part of those who do not perform sacrifices and the rest, after they have experienced sufferings in the abode of Yama, 鈥渟uch a going being declared鈥� in texts like: 鈥樷�淗e comes under my sway again and again鈥濃�� (碍补峁环补-耻辫补苍颈峁�a诲 2.6^[1]), 鈥楾he son of Vivasvat, the meeting of place^[2] of men鈥� (峁歡. 10.14.1^[3]) and so on.

艢r墨niv膩sa鈥檚 commentary (Ved膩nta-kaustubha)

To the objection, viz. If both the pious and the impious go to the moon, then Scripture, concerned with injunctions and prohibitions, must be futile,鈥�(the prima facie objector) replies:

The term 鈥渂ut鈥� is meant for disposing of the above objection. That is, the pious as well as the impious do not go to the moon, and hence the two kinds of scriptural texts are not futile by any means. Then what is the difference between these two cases?鈥擶e reply: 鈥淥n account of such a going being declared鈥�, i.e. because the going of the latter to the abode of Yama is declared by texts like: 鈥楾he passage from this world into another is not manifest to him who is childish, careless, deluded with, the delusion of wealth. Thinking: 鈥楾his is the world, there is no other鈥�, he comes under my sway again and again鈥� (碍补峁环补-耻辫补苍颈峁�a诲 2.6), 鈥楾he son of Vivasvat, the meeting-place of men,^[4] Yama the king鈥� (峁欢惫别诲补-蝉补峁僪颈迟腻 10.14.1) and so on. 鈥淭here are ascent to and descent from鈥� the region of the moon on the part of those who do not perform sacrifices and the rest, after they have experienced sufferings 鈥渋n the abode of Yama鈥� in accordance with their own respective works. The sense is that the impious, having undergone various sufferings, and having then ascended to the world of moon, re-descend.

Comparative views of 艢a峁僰ara, 艢r墨ka峁囜弓ha and Baladeva:

This is 蝉奴迟谤补 13 in the commentaries of the first two, but 蝉奴迟谤补 14 in the commentary of the last. According to them, it does not continue the prima facie view, but lays down the correct conclusion against the preceding prima facie 蝉奴迟谤补, thus: 鈥淏ut there are ascent (to the world) and descent (to hell) of others, after having experienced in the abode of Yama, such a course being declared鈥�. That is, it is not a fact that those who do not perform sacrifices and the rest too go to the moon. They do not do so. But they descend to the hell, experience the consequences of their evil deeds there, and then ascend to the earth once more.^[5]

The literal interpretation of the following three 蝉奴迟谤补s is the same, but while Nimb膩rka takes them to be stating the prima facie view, they take them to be giving the correct conclusion. Thus, while according to Nimb膩rka, 搁腻尘腻苍耻箩补 and 叠丑腻蝉办补谤补 four 蝉奴迟谤补s state the prima facie view, according to 艢补峁卥补谤补, 艢r墨ka峁囜弓ha and Baladeva, only one.

Footnotes and references:

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[1]:

Quoted by 艢补峁卥补谤补, 搁腻尘腻苍耻箩补, 叠丑腻蝉办补谤补 and Baladeva.

[2]:

Correct reading translated, viz. 鈥渟a峁僩ama鈥� and not 鈥渟a峁儁amana鈥�.

[3]:

P. 270, line 9.

Quoted by 艢补峁卥补谤补, 搁腻尘腻苍耻箩补, 叠丑腻蝉办补谤补, Sk.

[4]:

See footnote 2, p. 492.

[5]:

Brahma-蝉奴迟谤补s (艢补峁卥补谤补鈥檚 commentary) 3.1.13, p. 694; Brahma-蝉奴迟谤补s (艢r墨ka峁囜弓ha鈥檚 commentary) 3.1.13, p. 208, Part 9; Govinda-bh膩峁�ya 3.1.14, pp. 22-23, Chap. 3.