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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Breath and soul therefore are united with the aggregate of the elements. — Here ter- minates the adhikara/za of ' the elements/ 7. And it is common up to the beginning of the way ; and the immortality (is that which is obtained), without having burned. Is this departure of the soul common to him who knows and him who does not know? — It belongs to him only who does not know, the Purvapakshin holds. For Scripture declares that for him who knows there is no departure, and that hence he becomes immortal then and there (irrespective of any departure of the soul to another place), ' when all desires which once dwelt in his heart are undone, then the mortal becomes immortal, then he obtains Brahman ' (Br/. Up. IV, 4, 7). This view the Sutra sets aside. For him also who knows there is the same way of passing out up to the beginning of the path, i. e. previously to the soul's entering the veins. For another text expressly declares that the soul of him also who knows passes out by way of a particular vein : ' there are a hundred and one veins of the heart ; one of them penetrates the crown of the head ; moving upwards by that a man reaches immortality, the others serve for departing in different directions' (Kh. Up. VIII, 6, 5). Scripture thus declaring that the soul of him who knows passes out by way of a particular vein, it must of course be admitted that it does pass out ; and as up to the soul's entering the vein no differ- ence is mentioned, we must assume that up to that moment the departure of him who knows does not differ from that 732 vedanta-s6tras. of him who does not know. A difference however is stated with regard to the stage of the soul's entering the vein, viz. Brt. Up. IV, 4, 2, ' By that light the Self departs, either through the eye, or through the skull, or through other parts of the body/ As this text must be interpreted in agreement with the text relative to the hundred and one veins, the departure by way of the head must be under- stood to belong to him who knows, while the other modes of departing belong to other persons. The last clause of the Sutra ' and the immortality, without having burned ' replies to what the Purvapakshin said as to the soul of him who knows being declared by Scripture to attain to immor- tality then and there. The immortality referred to in the text 'when all desires of his heart are undone* denotes that non-clinging and destruction of earlier and later sins which comes to him who knows, together with the rise of knowledge, without the connexion of the soul with the body, and the sense-organs being burned, i. e. dissolved at the time. — ' He reaches Brahman ' in the same text means that in the act of devout meditation the devotee has an intuitive knowledge of Brahman. 8. Since, up to the union with that (i. e. Brahman) the texts describe the Sawsara state.
2e. dissolved at the time. — ' He reaches Brahman ' in the same text means that in the act of devout meditation the devotee has an intuitive knowledge of Brahman. 8. Since, up to the union with that (i. e. Brahman) the texts describe the Sawsara state. The immortality referred to must necessarily be under- stood as not implying dissolution of the soul's connexion with the body, since up to the soul's attaining to Brahman the texts describe the Sawsara state. That attaining to Brahman takes place, as will be shown further on, after the soul — moving on the path the first stage of which is light — has reached a certain place. Up to that the texts denote the Sa;^sara state of which the connexion with a body is characteristic. ' For him there is delay so long as he is not delivered (from the body) ; then he will be united ' (Kh. Up. VI, 14, 2) ; ' Shaking off all evil as a horse shakes his hairs, and as the moon frees herself from the mouth of Rahu ; having shaken off the body I obtain self, made and satisfied, the uncreated world of Brahman' (VIII, 13). 9. And the subtle (body persists), on account of IV ADHYAYA, 2 PADA, 12. 733 a means of knowledge, it being thus observed (in Scripture). The bondage of him who knows is not, at that stage, dissolved, for this reason also that the subtle body con- tinues to persist. — How is this known ? — Through a means of knowledge, viz. because it is thus seen in Scripture. For Scripture states that he who knows, when on the path of the gods, enters into a colloquy with the moon and others, ' he is to reply/ &c. (Kau. Up. I, 3 ff.). This implies the existence of a body, and thence it follows that, at that stage, the subtle body persists. The state of bondage therefore is not yet dissolved. 10. Hence not in the way of destruction of bondage. It thus appears that the text * when all desires which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman ' (Br/. Up. IV, 4, 7), does not mean such immortality as would imply complete destruction of the state of bondage. 1 1. And to that very (subtle body) (there belongs) the warmth, this only being reasonable. It is observed that when a man is about to die there is some warmth left in some part or parts of the gross body. Now this warmth cannot really belong to the gross body, for it is not observed in other parts of that body (while yet there is no reason why it should be limited to some part) ; but it may reasonably be attributed to the subtle body which may abide in some part of the gross body (and into which the warmth of the entire gross body has withdrawn itself). We therefore conclude that this partial perception of warmth is due to the departing subtle body. This con- firms the view laid down in Sutra 7. — The next Sutra dis- poses of a further doubt raised as to the departure of the soul of him who knows.
3We therefore conclude that this partial perception of warmth is due to the departing subtle body. This con- firms the view laid down in Sutra 7. — The next Sutra dis- poses of a further doubt raised as to the departure of the soul of him who knows. 12. If it be said that on account of the denial (it is not so) ; we deny this. From the embodied soul ; for (that one is) clear, according to some. 734 VEDANTA-stiTRAS. The contention that the soul of him who knows departs from the body in the same way as other souls do cannot be upheld, since Scripture expressly negatives such depar- ture. For Bri. Up. IV, 4, at first describes the mode of departure on the part of him who does not possess true knowledge (' He taking to himself those elements of light descends into the heart ' up to ' after him thus departing the Pra^a departs ') ; then refers to his assuming another body ('he makes to himself another, newer and more beautiful shape ') ; then concludes the account of him who does not possess true knowledge (' having attained the end of these works whatever he does here, he again returns from that world to this world of action. So much for the man who desires ') ; and thereupon proceeds explicitly to deny the departure from the body of him who possesses true knowledge, ' But he who does not desire, who is without desire, free from desire, who has obtained his desire, who desires the Self only, of him (tasya) the pra;/as do not pass • forth, — being Brahman only he goes into Brahman/ Simi- larly a previous section also, viz. the one containing the questions put by Artabhaga, directly negatives the view of the soul of him who knows passing out of the body. There the clause ' he again conquers death ' introduces him who knows as the subject-matter, and after that the text continues : ' Ya^Vzavalkya, he said, when that person dies, do the pra/zas pass out of him (asmat) or not ? — No, said Ya£7?avalkya, they are gathered up in him (atraiva), he swells, inflated the dead lies' (Bri. Up. Ill, 2, 10-11). From these texts it follows that he who knows attains to immortality here (without his soul passing out of the body and moving to another place). — This view the Sutra rejects. ' Not so ; from the embodied soul.' What those texts deny is the moving away of the pra;zas from the embodied indi- vidual soul, not from the body. ' Of him (tasya) the pra^as do not pass forth ' — here the ' of him ' refers to the subject under discussion, i. e. the embodied soul which is introduced by the clause ' he who does not desire,' not to the body which the text had not previously mentioned. The sixth case (tasya) here denotes the embodied soul as IV ADHYAYA, 2 PADA, 12. 735
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Breath and soul therefore are united with the aggregate of the elements. — Here ter- minates the adhikara/za of ' the elements/ 7. And it is common up to the beginning of the way ; and the immortality (is that which is obtained), without having burned. Is this departure of the soul common to him who knows and him who does not know? — It belongs to him only who does not know, the Purvapakshin holds. For Scripture declares that for him who knows there is no departure, and that hence he becomes immortal then and there (irrespective of any departure of the soul to another place), ' when all desires which once dwelt in his heart are undone, then the mortal becomes immortal, then he obtains Brahman ' (Br/. Up. IV, 4, 7). This view the Sutra sets aside. For him also who knows there is the same way of passing out up to the beginning of the path, i. e. previously to the soul's entering the veins. For another text expressly declares that the soul of him also who knows passes out by way of a particular vein : ' there are a hundred and one veins of the heart ; one of them penetrates the crown of the head ; moving upwards by that a man reaches immortality, the others serve for departing in different directions' (Kh. Up. VIII, 6, 5). Scripture thus declaring that the soul of him who knows passes out by way of a particular vein, it must of course be admitted that it does pass out ; and as up to the soul's entering the vein no differ- ence is mentioned, we must assume that up to that moment the departure of him who knows does not differ from that 732 vedanta-s6tras. of him who does not know. A difference however is stated with regard to the stage of the soul's entering the vein, viz. Brt. Up. IV, 4, 2, ' By that light the Self departs, either through the eye, or through the skull, or through other parts of the body/ As this text must be interpreted in agreement with the text relative to the hundred and one veins, the departure by way of the head must be under- stood to belong to him who knows, while the other modes of departing belong to other persons. The last clause of the Sutra ' and the immortality, without having burned ' replies to what the Purvapakshin said as to the soul of him who knows being declared by Scripture to attain to immor- tality then and there. The immortality referred to in the text 'when all desires of his heart are undone* denotes that non-clinging and destruction of earlier and later sins which comes to him who knows, together with the rise of knowledge, without the connexion of the soul with the body, and the sense-organs being burned, i. e. dissolved at the time. — ' He reaches Brahman ' in the same text means that in the act of devout meditation the devotee has an intuitive knowledge of Brahman. 8. Since, up to the union with that (i. e. Brahman) the texts describe the Sawsara state.
2e. dissolved at the time. — ' He reaches Brahman ' in the same text means that in the act of devout meditation the devotee has an intuitive knowledge of Brahman. 8. Since, up to the union with that (i. e. Brahman) the texts describe the Sawsara state. The immortality referred to must necessarily be under- stood as not implying dissolution of the soul's connexion with the body, since up to the soul's attaining to Brahman the texts describe the Sawsara state. That attaining to Brahman takes place, as will be shown further on, after the soul — moving on the path the first stage of which is light — has reached a certain place. Up to that the texts denote the Sa;^sara state of which the connexion with a body is characteristic. ' For him there is delay so long as he is not delivered (from the body) ; then he will be united ' (Kh. Up. VI, 14, 2) ; ' Shaking off all evil as a horse shakes his hairs, and as the moon frees herself from the mouth of Rahu ; having shaken off the body I obtain self, made and satisfied, the uncreated world of Brahman' (VIII, 13). 9. And the subtle (body persists), on account of IV ADHYAYA, 2 PADA, 12. 733 a means of knowledge, it being thus observed (in Scripture). The bondage of him who knows is not, at that stage, dissolved, for this reason also that the subtle body con- tinues to persist. — How is this known ? — Through a means of knowledge, viz. because it is thus seen in Scripture. For Scripture states that he who knows, when on the path of the gods, enters into a colloquy with the moon and others, ' he is to reply/ &c. (Kau. Up. I, 3 ff.). This implies the existence of a body, and thence it follows that, at that stage, the subtle body persists. The state of bondage therefore is not yet dissolved. 10. Hence not in the way of destruction of bondage. It thus appears that the text * when all desires which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman ' (Br/. Up. IV, 4, 7), does not mean such immortality as would imply complete destruction of the state of bondage. 1 1. And to that very (subtle body) (there belongs) the warmth, this only being reasonable. It is observed that when a man is about to die there is some warmth left in some part or parts of the gross body. Now this warmth cannot really belong to the gross body, for it is not observed in other parts of that body (while yet there is no reason why it should be limited to some part) ; but it may reasonably be attributed to the subtle body which may abide in some part of the gross body (and into which the warmth of the entire gross body has withdrawn itself). We therefore conclude that this partial perception of warmth is due to the departing subtle body. This con- firms the view laid down in Sutra 7. — The next Sutra dis- poses of a further doubt raised as to the departure of the soul of him who knows.
3We therefore conclude that this partial perception of warmth is due to the departing subtle body. This con- firms the view laid down in Sutra 7. — The next Sutra dis- poses of a further doubt raised as to the departure of the soul of him who knows. 12. If it be said that on account of the denial (it is not so) ; we deny this. From the embodied soul ; for (that one is) clear, according to some. 734 VEDANTA-stiTRAS. The contention that the soul of him who knows departs from the body in the same way as other souls do cannot be upheld, since Scripture expressly negatives such depar- ture. For Bri. Up. IV, 4, at first describes the mode of departure on the part of him who does not possess true knowledge (' He taking to himself those elements of light descends into the heart ' up to ' after him thus departing the Pra^a departs ') ; then refers to his assuming another body ('he makes to himself another, newer and more beautiful shape ') ; then concludes the account of him who does not possess true knowledge (' having attained the end of these works whatever he does here, he again returns from that world to this world of action. So much for the man who desires ') ; and thereupon proceeds explicitly to deny the departure from the body of him who possesses true knowledge, ' But he who does not desire, who is without desire, free from desire, who has obtained his desire, who desires the Self only, of him (tasya) the pra;/as do not pass • forth, — being Brahman only he goes into Brahman/ Simi- larly a previous section also, viz. the one containing the questions put by Artabhaga, directly negatives the view of the soul of him who knows passing out of the body. There the clause ' he again conquers death ' introduces him who knows as the subject-matter, and after that the text continues : ' Ya^Vzavalkya, he said, when that person dies, do the pra/zas pass out of him (asmat) or not ? — No, said Ya£7?avalkya, they are gathered up in him (atraiva), he swells, inflated the dead lies' (Bri. Up. Ill, 2, 10-11). From these texts it follows that he who knows attains to immortality here (without his soul passing out of the body and moving to another place). — This view the Sutra rejects. ' Not so ; from the embodied soul.' What those texts deny is the moving away of the pra;zas from the embodied indi- vidual soul, not from the body. ' Of him (tasya) the pra^as do not pass forth ' — here the ' of him ' refers to the subject under discussion, i. e. the embodied soul which is introduced by the clause ' he who does not desire,' not to the body which the text had not previously mentioned. The sixth case (tasya) here denotes the embodied soul as IV ADHYAYA, 2 PADA, 12. 735
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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