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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— Here terminates the adhikara/za of ' non-separation.' 1 6. A lighting up of the point of the abode of that ; having the door illuminated by that (the soul), owing to the power of its knowledge and the application of remembrance of the way which is an element of that (viz. of knowledge), being assisted by him who abides within the heart, (passes out) by way of the hundred and first artery. So far it has been shown that, up to the beginning of the journey, the souls of them as well who possess true knowledge as of those who do not, pass out of the body in the same way. Now a difference is stated in the case of those who have true knowledge. We have on this point the following text : ' There are a hundred and one arteries of the heart ; one of them penetrates the crown of the head ; moving upwards by that a man reaches immor- tality ; the others serve for departing in different directions ' {Kh. Up. VIII, 6, 5). The doubt here arises whether he who knows departs by this hundred and first artery in the top of the head, while those who do not know depart by way of the other arteries ; or whether there is no definite rule on this point. — There is no definite rule, the Purva- pakshin holds. For as the arteries are many and exceed- ingly minute, they are difficult to distinguish, and the soul therefore is not able to follow any particular one. The text therefore (is not meant to make an original authorita- tive statement as to different arteries being followed by IV ADHYAYA, 2 PADA, 1 7. 739 different souls, but) merely refers in an informal way to what is already settled (viz. by the reason of the thing), i.e. the casual departure of any soul by any artery. — This view the Sutra rejects ' By way of the hundred and first.' The soul of him who possesses true knowledge departs only by way of the hundred and first artery in the crown of the head. Nor is that soul unable to distinguish that particular artery. For, through the power of his supremely clear know- ledge which has the effect of pleasing the Supreme Person, and through the application of remembrance of the way — which remembrance is a part of that knowledge — the soul of him who knows wins the favour of the Supreme Person who abides within the heart, and is assisted by him. Owing to this the abode of that, i. e. the heart which is the abode of the soul, is illuminated, lit up at its tip, and thus, through the grace of the Supreme Soul, the individual soul has the door (of egress from the body) lit up and is able to recog- nise that artery. There is thus no objection to the view that the soul of him who knows passes out by way of that particular artery only. — Here terminates the adhikara/za of c the abode of that.' 17. Following the rays.
2There is thus no objection to the view that the soul of him who knows passes out by way of that particular artery only. — Here terminates the adhikara/za of c the abode of that.' 17. Following the rays. Scripture teaches that the soul of him who knows, after having passed forth from the heart by way of the hundred and first artery, follows the rays of the sun and thus reaches the disc of the sun : ' when he departs from this body he goes upwards by these rays only5 (eva) (Kh. Up. VIII, 6, 5). The idea here suggests itself that the going of the soul cannot be exclusively bound to those rays, since when a man dies during the night it cannot follow the rays of the sun. Hence the text quoted above can refer only to a part of the actual cases. — This view the Sutra rejects. The soul moves upwards, following the rays only; the text expressly asserting this by means of the ' eva ' — which would be out of place were there any alternative. Nor is there any strength in the argument that the soul of him who dies at night cannot follow the rays as there are none. For in summer the experience of heat at night-time shows 3 B 2 740 vedanta-sOtras. that there are present rays then also ; while in winter, as generally in bad weather, that heat is overpowered by cold and hence is not perceived (although actually present). Scripture moreover states that the arteries and rays are at all times mutually connected : ' As a very long highway goes to two villages, so the rays of the sun go to both worlds, to this one and to the other. They stretch them- selves forth from the sun and enter into these arteries ; they stretch themselves forth from these arteries and enter into yonder sun* (Kh. Up. VIII, 6, i). — As thus there are rays at night also, the souls of those who know reach Brahman by way of the rays only. — Here terminates the adhikara/za of * the following up the rays/ 1 8. Should it be said, not in the night; we say, no ; because the connexion persists as long as the body does. Scripture also declares this.
3— Here terminates the adhikara/za of * the following up the rays/ 1 8. Should it be said, not in the night; we say, no ; because the connexion persists as long as the body does. Scripture also declares this. It is now enquired into whether the soul of him who, while having true knowledge, dies at night reaches Brahman or not. Although, as solar rays exist at night, the soul may move on at night also following those rays ; yet, since dying at night is spoken of in the Sutras as highly objec- tionable, we conclude that he who dies at night cannot accomplish the highest end of man, viz. attainment to Brahman. The Sutras eulogize death occurring in day- time and object to death at night-time : ' Day-time, the bright half of the month and the northern progress of the sun are excellent for those about to die ; the contrary times are unfavourable.' According to this, their different nature, dying in day-time may be assumed to lead to a superior state of existence, and dying at night to an inferior state. He who dies at night cannot therefore ascend to Brahman. — This view the Sutra refutes : ' Be- cause, in the case of him who knows, the connexion with works exists as long as the body does.' This is to say — since those works which have not yet begun to pro- duce their results and which are the cause of future inferior, states of existence are destroyed by the contact with knowledge, while at the same time later works do not IV ADHYAYA, 2 PADA, 1 9. 74 1 ' cling ' (also owing to the presence of true knowledge), and those works which have begun to act come to an end with the existence of the last body ; there is no reason why he who knows should remain in bondage, and hence he reaches Brahman even if dying at night-time. Scripture also de- clares this, s for him there is delay only as long as he is not freed from the body, then he will be united.' The text which praises the advantages of night-time, the light half of the month, &c, therefore must be understood as refer- ring to those who do not possess true knowledge. — Here terminates the adhikara^a of ' night/ 19. For the same reason also during the southern progress of the sun.
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.
1— Here terminates the adhikara/za of ' non-separation.' 1 6. A lighting up of the point of the abode of that ; having the door illuminated by that (the soul), owing to the power of its knowledge and the application of remembrance of the way which is an element of that (viz. of knowledge), being assisted by him who abides within the heart, (passes out) by way of the hundred and first artery. So far it has been shown that, up to the beginning of the journey, the souls of them as well who possess true knowledge as of those who do not, pass out of the body in the same way. Now a difference is stated in the case of those who have true knowledge. We have on this point the following text : ' There are a hundred and one arteries of the heart ; one of them penetrates the crown of the head ; moving upwards by that a man reaches immor- tality ; the others serve for departing in different directions ' {Kh. Up. VIII, 6, 5). The doubt here arises whether he who knows departs by this hundred and first artery in the top of the head, while those who do not know depart by way of the other arteries ; or whether there is no definite rule on this point. — There is no definite rule, the Purva- pakshin holds. For as the arteries are many and exceed- ingly minute, they are difficult to distinguish, and the soul therefore is not able to follow any particular one. The text therefore (is not meant to make an original authorita- tive statement as to different arteries being followed by IV ADHYAYA, 2 PADA, 1 7. 739 different souls, but) merely refers in an informal way to what is already settled (viz. by the reason of the thing), i.e. the casual departure of any soul by any artery. — This view the Sutra rejects ' By way of the hundred and first.' The soul of him who possesses true knowledge departs only by way of the hundred and first artery in the crown of the head. Nor is that soul unable to distinguish that particular artery. For, through the power of his supremely clear know- ledge which has the effect of pleasing the Supreme Person, and through the application of remembrance of the way — which remembrance is a part of that knowledge — the soul of him who knows wins the favour of the Supreme Person who abides within the heart, and is assisted by him. Owing to this the abode of that, i. e. the heart which is the abode of the soul, is illuminated, lit up at its tip, and thus, through the grace of the Supreme Soul, the individual soul has the door (of egress from the body) lit up and is able to recog- nise that artery. There is thus no objection to the view that the soul of him who knows passes out by way of that particular artery only. — Here terminates the adhikara/za of c the abode of that.' 17. Following the rays.
2There is thus no objection to the view that the soul of him who knows passes out by way of that particular artery only. — Here terminates the adhikara/za of c the abode of that.' 17. Following the rays. Scripture teaches that the soul of him who knows, after having passed forth from the heart by way of the hundred and first artery, follows the rays of the sun and thus reaches the disc of the sun : ' when he departs from this body he goes upwards by these rays only5 (eva) (Kh. Up. VIII, 6, 5). The idea here suggests itself that the going of the soul cannot be exclusively bound to those rays, since when a man dies during the night it cannot follow the rays of the sun. Hence the text quoted above can refer only to a part of the actual cases. — This view the Sutra rejects. The soul moves upwards, following the rays only; the text expressly asserting this by means of the ' eva ' — which would be out of place were there any alternative. Nor is there any strength in the argument that the soul of him who dies at night cannot follow the rays as there are none. For in summer the experience of heat at night-time shows 3 B 2 740 vedanta-sOtras. that there are present rays then also ; while in winter, as generally in bad weather, that heat is overpowered by cold and hence is not perceived (although actually present). Scripture moreover states that the arteries and rays are at all times mutually connected : ' As a very long highway goes to two villages, so the rays of the sun go to both worlds, to this one and to the other. They stretch them- selves forth from the sun and enter into these arteries ; they stretch themselves forth from these arteries and enter into yonder sun* (Kh. Up. VIII, 6, i). — As thus there are rays at night also, the souls of those who know reach Brahman by way of the rays only. — Here terminates the adhikara/za of * the following up the rays/ 1 8. Should it be said, not in the night; we say, no ; because the connexion persists as long as the body does. Scripture also declares this.
3— Here terminates the adhikara/za of * the following up the rays/ 1 8. Should it be said, not in the night; we say, no ; because the connexion persists as long as the body does. Scripture also declares this. It is now enquired into whether the soul of him who, while having true knowledge, dies at night reaches Brahman or not. Although, as solar rays exist at night, the soul may move on at night also following those rays ; yet, since dying at night is spoken of in the Sutras as highly objec- tionable, we conclude that he who dies at night cannot accomplish the highest end of man, viz. attainment to Brahman. The Sutras eulogize death occurring in day- time and object to death at night-time : ' Day-time, the bright half of the month and the northern progress of the sun are excellent for those about to die ; the contrary times are unfavourable.' According to this, their different nature, dying in day-time may be assumed to lead to a superior state of existence, and dying at night to an inferior state. He who dies at night cannot therefore ascend to Brahman. — This view the Sutra refutes : ' Be- cause, in the case of him who knows, the connexion with works exists as long as the body does.' This is to say — since those works which have not yet begun to pro- duce their results and which are the cause of future inferior, states of existence are destroyed by the contact with knowledge, while at the same time later works do not IV ADHYAYA, 2 PADA, 1 9. 74 1 ' cling ' (also owing to the presence of true knowledge), and those works which have begun to act come to an end with the existence of the last body ; there is no reason why he who knows should remain in bondage, and hence he reaches Brahman even if dying at night-time. Scripture also de- clares this, s for him there is delay only as long as he is not freed from the body, then he will be united.' The text which praises the advantages of night-time, the light half of the month, &c, therefore must be understood as refer- ring to those who do not possess true knowledge. — Here terminates the adhikara^a of ' night/ 19. For the same reason also during the southern progress of the sun.
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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