Chapter XXXI: Part 31

There arises the further question whether breath joined with the soul unites itself with fire only or with all the elements combined.--With fire, so much only being declared by Scripture!--This view the Sûtra sets aside. Breath and soul unite themselves with all the elements; for Scripture declares the soul, when moving out, to consist of all the elements--'Consisting of earth, consisting of water, consisting of fire. '--But this latter text explains itself also on the assumption of breath and soul unitrng themselves in succession with fire and the rest, one at a time!--This the next Sûtra negatives.

6. Not with one; for both declare this.

Not with one; because each element by itself is incapable of producing an effect. Such incapability is declared by Scripture and tradition alike. The text 'Having entered these beings with this jîva soul let me reveal names and forms--let me make each of these three tripartite' (Ch. Up. VI, 3) teaches that the elements were rendered tripartite in order to be capable of evolving names and forms; and of similar import is the following Smriti text, 'Possessing various powers these (elements), being separate from one another, were unable to produce creatures without combining. But having entered into mutual conjunction they, from the Mahat down to individual beings, produce the Brahma egg.' From this it follows that in the clause 'breath is united with fire' the word _fire_ denotes fire mixed with the other elements. Breath and soul therefore are united with the aggregate of the elements.--Here terminates the adhikarana 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 Pûrvapakshin 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' (Bri. Up. IV, 4, 7). This view the Sûtra 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' (Ch. 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 difference is mentioned, we must assume that up to that moment the departure of him who knows does not differ from that of him who does not know. A difference however is stated with regard to the stage of the soul's entering the vein, viz. Bri. 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 understood to belong to him who knows, while the other modes of departing belong to other persons. The last clause of the Sûtra 'and the immortality, without having burned' replies to what the Pûrvapakshin said as to the soul of him who knows being declared by Scripture to attain to immortality 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 Samsâra state.

The immortality referred to must necessarily be understood 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 Samsâra 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 Samsâra 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' (Ch. Up. VI, 14, 2); 'Shaking off all evil as a horse shakes his hairs, and as the moon frees herself from the mouth of Râhu; 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 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 continues 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' (Bri. Up. IV, 4, 7), does not mean such immortality as would imply complete destruction of the state of bondage.

11. 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 confirms the view laid down in Sûtra 7.--The next Sûtra disposes 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.

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 departure. 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 Prâna 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 prânas do not pass forth,--being Brahman only he goes into Brahman.' Similarly a previous section also, viz. the one containing the questions put by Årtabhâga, 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: 'Yâjñavalkya, he said, when that person dies, do the prânas pass out of him (asmât) or not?--No, said Yâjñavalkya, they are gathered up in him (atraiva), he swells, inflated the dead lies' (Bri. Up. III, 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 Sûtra rejects. 'Not so; from the embodied soul.' What those texts deny is the moving away of the prânas from the embodied individual soul, not from the body. 'Of him (tasya) the prânas 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 that which is connected with the prânas ('the prânas belonging to that, i.e. the soul, do not pass out'), not as that from which the passing out takes its start.--But why should the 'tasya' not denote the body as the point of starting ('the prânas do not pass forth from that (tasya), viz. the body')?--Because, we reply, the soul which is actually mentioned in its relation of connexion with the prânas (as indicated by tasya) suggests itself to the mind more immediately than the body which is not mentioned at all; if therefore the question arises as to the starting-point of the passing forth of the prânas the soul is (on the basis of the text) apprehended as that starting-point also (i.e. the clause 'the prânas of him do not pass forth' implies at the same time 'the prânas do not pass forth from him, i.e. from the soul'). Moreover, as the prânas are well known to be connected with the soul and as hence it would serve no purpose to state that connexion, we conclude that the sixth case which expresses connexion in general is here meant to denote the starting-point in particular. And no dispute on this point is really possible; since 'according to some' it is 'clear' that what the text means to express is the embodied soul as the starting-point of the prânas. The _some_ are the Mâdhyandinas, who in their text of the Brihad-âranyaka read 'na tasmât prâna utkrâmanti'--'the prânas do not pass forth _from _him' (the 'tasya' thus being the reading of the Kânva Sâkhâ only).--But, an objection is raised, there is no motive for explicitly negativing the passing away of the prânas from the soul; for there is no reason to assume that there should be such a passing away (and the general rule is that a denial is made of that only for which there is a presumption).-- Not so, we reply. The Chândogya-text 'For him there is delay only as long as he is not delivered (from the body); then he will be united' declares that the soul becomes united with Brahman at the time of its separation from the body, and this suggests the idea of the soul of him who knows separating itself at that very time (i.e. the time of death) from the prânas also. But this would mean that the soul cannot reach union with Brahman by means of proceeding on the path of the gods, and for this reason the Brihad-âranyaka ('of him the prânas do not pass forth') explicitly declares that the prânas do not depart from the soul of him who knows, before that soul proceeding on the path of the gods attains to union with Brahman.

The same line of refutation would have to be applied to the arguments founded by our opponent on the question of Ârtabhâga, if that question be viewed as referring to him who possesses true knowledge. The fact however is that that passage refers to him who does _not_ possess that knowledge; for none of the questions and answers of which the section consists favours the presumption of the knowledge of Brahman being under discussion. The matters touched upon in those questions and answers are the nature of the senses and sense objects viewed as graha and atigraha; water being the food of fire; the non-separation of the prânas from the soul at the time of death; the continuance of the fame--there called _name_--of the dead man; and the attainment, on the part of the soul of the departed, to conditions of existence corresponding to his good or evil deeds. The passage immediately preceding the one referring to the non-departure of the prânas merely means that death is conquered in so far as it is a fire and fire is the food of water; this has nothing to do with the owner of true knowledge. The statement that the prânas of the ordinary man who does not possess true knowledge do not depart means that at the time of death the prânas do not, like the gross body, abandon the jîva, but cling to it like the subtle body and accompany it.

13. Smriti also declares this.

Smriti also declares that the soul of him who knows departs by means of an artery of the head. 'Of those, one is situated above which pierces the disc of the sun and passes beyond the world of Brahman; by way of that the soul reaches the highest goal' (Yâjñ. Smri. III, 167).--Here terminates the adhikarana of 'up to the beginning of the road.'

14. With the Highest; for thus it says.

It has been shown that at the time of departure from the body the soul together with the organs and prânas unites itself with the subtle elements, fire and the rest; and the notion that the soul of him who knows forms an exception has been disposed of. The further question now arises whether those subtle elements move on towards producing their appropriate effects, in accordance with the works or the nature of meditation (of some other soul with which those elements join themselves), or unite themselves with the highest Self.--The Pûrvapakshin holds that, as in the case of union with the highest Self, they could not give rise to their peculiar effects, i.e. the experience of pleasure and pain, they move towards some place where they can give rise to their appropriate effects.--Of this view the Sûtra disposes. They unite themselves with the highest Self; for Scripture declares 'warmth in the highest Being' (Ch. Up. VI, 8, 6). And the doings of those elements must be viewed in such a way as to agree with Scripture. As in the states of deep sleep and a pralaya, there is, owing to union with the highest Self, a cessation of all experience of pain and pleasure; so it is in the case under question also.--Here terminates the adhikarana of 'union with the Highest.'

15. Non-division, according to statement.

Is this union with the highest Self to be understood as ordinary 'merging,' i.e. a return on the part of the effected thing into the condition of the cause (as when the jar is reduced to the condition of a lump of clay), or as absolute non-division from the highest Self, such as is meant in the clauses preceding the text last quoted, 'Speech is merged in mind'? &c.--The former view is to be adopted; for as the highest Self is the causal substance of all, union with it means the return on the part of individual beings into the condition of that causal substance.--This view the Sûtra rejects. Union here means non- division, i.e. connexion of such kind that those subtle elements are altogether incapable of being thought and spoken of as separate from Brahman. This the text itself declares, since the clause 'warmth in the highest Being' is connected with and governed by the preceding clause 'Speech is merged in mind.' This preceding clause intimates a special kind of connexion, viz. absolute non-separation, and there is nothing to prove that the dependent clause means to express something different; nor is there any reason why at the time of the soul's departure those elements should enter into the causal condition; nor is there anything said about their again proceeding from the causal substance in a new creation.--Here terminates the adhikarana of 'non-separation.'

16. 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 immortality; the others serve for departing in different directions' (Ch. 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 Pûrvapakshin holds. For as the arteries are many and exceedingly 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 authoritative statement as to different arteries being followed by 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 Sûtra 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 artcry. For, through the power of his supremely clear knowledge 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 recognise 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 adhikarana of '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 only' (eva) (Ch. 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 tae rays of the sun. Hence the text quoted above can refer only to a part of the actual cases.--This view the Sûtra 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 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 themselves forth from the sun and enter into these arteries'; they stretch themselves forth from these arteries and enter into yonder sun' (Ch. Up. VIII, 6, 2).--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 adhikarana of 'the following up the rays.'

18. 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 Sûtras as highly objectionable, we conclude that he who dies at night cannot accomplish the highest end of man, viz. attainment to Brahman. The Sûtras eulogize death occurring in daytime 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 Sûtra refutes: 'Because, 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 produce 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 '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 declares this, '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 referring to those who do not possess true knowledge.--Here terminates the adhikarana of 'night.'

19. For the same reason also during the southern progress of the sun.

The reasoning stated above also proves that the owner of true knowledge who may happen to die during the southern progress of the sun reaches Brahman. A further doubt, however, arises here. The text 'He who dies during the sun's southern progress reaches the greatness of the Fathers and union with the moon' (Mahânâr. Up. 25) declares that he who dies during the southern progress reaches the moon; and the other text 'when this ceases they return again the same way' (Bri. Up. VI, 2, 16) states that he returns again to the earth. We further know that Bhîshma and others, although fully possessing the knowledge of Brahman, put off their death until the beginning of the northern progress. All this seems to prove that he who dies during the southern progress does not reach Brahman.--This doubt we dispose of as follows. Those only who do not possess true knowledge return from the moon; while he who has such knowledge does not return even after he has gone to the moon. For a complementary clause in the Mahânârâyana Up., 'from there he reaches the greatness of Brahman,' shows that the abode in the moon forms for him, who having died during the southern progress wishes to reach Brahman, a mere stage of rest. And even if there were no such complementary passage, it would follow from the previously stated absence of any reason for bondage that the going of the wise man's soul to the moon in no way precludes his reaching Brahman. Bhîshma and others who through the power of Yoga were able to choose the time of their death put it off until the beginning of the northern progress in order to proclaim before the world the excellence of that season and thus to promote pious faith and practice.--But we also meet with an authoritative statement made with reference to wise men about to die, as to difference of time of death being the cause of a man either returning or not returning to this world, 'I will declare at which time the Yogins departing return not, and also the time at which they return. The sire, the light, the day, the bright fortnight, the six months of the sun's northern progress--the knowers of Brahman departing there go to Brahman. The smoke, the night, the dark fortnight, the six months of the southern progress--the Yogin departing there having reached the light of the moon returns again. These are held to be the perpetual paths of the world--the white and the black; by the one man goes not to return, by the other he returns again' (Bha. Gî. VIII, 23-26).--To this point the next Sûtra refers.

20. And those two (paths) are, with a view to the Yogins, mentioned as to be remembered.

The text quoted does not state an injunction for those about to die, of a special time of death; but there are rather mentioned in it those two matters belonging to Smriti and therefore to be remembered, viz. the two paths--the path of the Gods and the path of the Fathers--with a view to those who know and practise Yoga; the text intimating that Yogins should daily think of those paths which are included in Yoga meditation. In agreement herewith the text concludes, 'Knowing these two paths no Yogin is ever deluded. Hence in all times, O Arjuna, be engaged in Yoga' (Bha. Gî. VIII, 27). Through the terms 'the fire, the light,' 'the smoke, the night,' &c. the path of the Gods and the path of the Fathers are recognised. Where, in the beginning, the text refers to 'the time when,' the word 'time' must be understood to denote the divine beings ruling time, since Fire and the rest cannot be time. What the Bha. Gî. aims at therefore is to enjoin on men possessing true knowledge the remembrance of that path of the Gods originally enjoined in the text, 'they go to light' (Ch. Up. IV, 15, 10); not to determine the proper time of dying for those about to die.--Here terminates the adhikarana of 'the southern progress.'

THIRD PÂDA.

1. On the path beginning with light, that being known.

The Sûtras now go on to determine the road which the soul of the wise man follows, after having--assisted by the Person within the heart-- passed out of the body by way of one particular artery. Now of that road various accounts are given in Scripture. There is a detailed account in the Chândogya. (IV, 15), 'now whether people perform obsequies for him or not,' &c. Another account is given in the eighth book of the same Upanishad, 'then he moves upwards by those very rays' (VIII, 6, 5).

The Kaushîtakins again give a different account: 'He having reached the path of the Gods comes to the world of Agni,' &c. (Kau. Up. I, 3). Different again in the Brihad-âranyaka: 'Those who thus know this and those who in the forest meditate on faith and the True,' &c. (Bri. Up. VI, 2, 15). The same Upanishad, in another place (V, 10), gives a different account: 'When the person goes away from this world he comes to the wind,' &c.--A doubt here arises whether all these texts mean to give instruction as to one and the same road--the first stage of which is light--having to be followed by the soul of the wise man; or whether they describe different roads on any of which the soul may proceed.--The Pûrvapakshin holds the latter view; for he says the roads described differ in nature and are independent one of the other.--This view the Sûtra disposes of. All texts mean one and the same road only, viz. the one beginning with light, and the souls proceed on that road only. For that road is known, i.e. is recognised in all the various descriptions, although it is, in different texts, described with more or less fulness. We therefore have to proceed here as in the case of the details (guna) which are mentioned in different meditations referring to one and the same object, i.e. we have to combine the details mentioned in different places into one whole. The two Châandogya-texts--the one in the Upakosalavidyâ and the one in the Vidyâ of the five fires--describe exactly the same road. And in the Vidyâ of the five fires as given in the Brihad-âranyaka the same road, beginning with light, is also described, although there are differences in minor points; we therefore recognise the road described in the Chândogya. And in the other texts also we everywhere recognise the divinities of certain stages of the road, Agni, Âditya, and so on.--Here terminates the adhikarana of 'that which begins with light.'

2. From the year to Vâyu; on account of non-specification and specification.

In their description of the path beginning with light the Chandogas mention the year between the months and the sun, 'from the months to the year, from the year to the sun' (Ch. Up. V, 10, 1); while the Vâjasaneyins mention, in that very place, the world of the Gods,'from the months to the world of the Gods, from the world of the Gods to the sun' (Bri. Up. VI, 2. 15). Now, as the two paths are identical, we have to supplement each by the additional item given in the other (and the question then arises whether the order of the stages be 1. months, 2. year, 3. world of the Gods, 4. sun; or 1. months, 2. world of the Gods, 3. year, 4. sun). The year and the world of the Gods are equally entitled--to the place after the months in so far as textual declaration goes; for both texts say 'from the months.' But we observe that the advance is throughout from the shorter periods of time to the longer ones ('from the day to the bright fortnight, from the bright fortnight to the six months of the northern progress'), and as therefore the year naturally presents itself to the mind immediately after the six months, we decide that the order is--months, year, world of the Gods, sun.--In another place (Bri. Up. V, 10) the Vâjasaneyins mention the wind as the stage preceding the sun ('the wind makes room for him--he mounts upwards; he comes to the sun'). The Kaushîtakins, on the other hand, place the world of the wind subsequent to light, referred to by them as the world of Agni ('Having entered on the path of the Gods he comes to the world of Agni, to the world of the wind,' &c., Kau. Up. I, 3). Now in this latter text the fact of the world of the wind following upon light is to be inferred only from the succession of the clauses ('to the world of Agni'--'to the world of the wind'), while the 'upwards' in the text of the Vâjasaneyins is a direct statement of succession given by the text itself; and as this latter order of succession has greater force than the former, we have to place, in the series of stages, the world of Vâyu directly before the world of the sun. But above we have determined that the same place (after the year and before the sun) has to be assigned to the world of the Gods also; and hence a doubt arises whether the world of the Gods and Vâyu are two different things--the soul of the wise man passing by them in optional succession--or one and the same thing--the soul coming, after the year, to Vâyu who is the world of the Gods.--They are different things, the Pûrvapakshin says; for they are generally known to be so. And there are definite indications in the text that the world of the Gods as well as Vâyu is to be placed immediately before the sun--this being indicated for Vâyu by the 'upwards' referred to above, and for the world of the Gods by the ablative case (devalokât) in the Chând. text, 'from the world of the Gods he goes to the sun'--and as thus there is no difference between the two, we conclude that the soul passes by them in either order it may choose.--This view the Sûtra negatives: 'From the year to Vâyu.' The soul, having departed from the year, comes to Vâyu. This is proved 'by non-specification and specification.' For the term 'the world of the Gods' is a term of general meaning, and hence can denote Vâyu in so far as being the world of the Gods; while on the other hand the term Vâyu specifically denotes that divine being only. The Kaushîtakins speak of 'the world of Vâyu'; but this only means 'Vâyu who at the same time is a world.' That Vâyu may be viewed as the world of the Gods is confirmed by another scriptural passage, viz. 'he who blows (Vâyu) is the houses of the Gods. '--Here terminates the adhikarana of 'Vâyu.'

3. Beyond lightning there is Varuna, on account of connexion.

According to the text of the Kaushîtakins the soul goes on to the world of Vâyu, to the world of Varuna, to the world of Indra, to the world of Prajâpati, to the world of Brahman. The doubt here arises whether Varuna and the divinities of the following stages are to be inserted in the series after Vâyu, in agreement with the order of enumeration in the text of the Kaushîtakins; or at the end of the whole series as stated in the Chândogya. Up. (IV, 15, 5), Varuna thus coming after lightning.--The decision is in favour of the latter view because Varuna, the god of waters, is naturally connected with lightning which dwells within the clouds.--This terminates the adhikarana of 'Varuna.'

4. Conductors, this being indicated.

The decision here is that light, Vâyu, and the rest mentioned in the texts as connected with the soul's progress on the path of the Gods are to be interpreted not as mere marks indicating the road, nor as places of enjoyment for the soul, but as divinities appointed by the Supreme Person to conduct the soul along the stages of the road; for this is indicated by what the Chandogya. says with regard to the last stage, viz. lightning, 'There is a person not human, he leads them to Brahman.' What here is said as to that person not human, viz. that he leads the soul, is to be extended to the other beings also, light and the rest.--But if that not human person leads the souls from lightning to Brahman, what then about Varuna, Indra, and Prajâpati, who, as was decided above, are in charge of stages beyond lightning? Do they also lead the soul along their stages?

5. From thence by him only who belongs to lightning, the text stating that.

The only leader from lightning up to Brahman is the not-human person connected with lightning; for the text states this directly. Varuna, Indra, and Prajâpati take part in the work in so far only as they may assist the person connected with lightning.--Here terminates the adhikarana of 'the conductors.'

6. (Him who meditates on) the effected Brahman, (thus opines) Bâdari; because for him going is possible.

The following question now presents itself for consideration. Does the troop of conducting divinities, Agni and the rest, lead on those who meditate on the effected Brahman, i.e. Hiranyagarbha; or those only who meditate on the highest Brahman; or those who meditate on the highest Brahman and those who meditate on the individual Self as having Brahman for its Self?--The teacher Bâdari is of opinion that the divinities lead on those only who meditate on the effected Brahman. For he only who meditates on Hiranyagarbha can move; while a person meditating on the highest Brahman which is absolutely complete, all-knowing, present everywhere, the Self of all, cannot possibly be conceived as moving to some other place in order to reach Brahman; for him Brahman rather is something already reached. For him the effect of true knowledge is only to put an end to that Nescience which has for its object Brahman, which, in reality, is eternally reached. He, on the other hand, who meditates on Hiranyagarbha may be conceived as moving in order to reach his object, which is something abiding within a special limited place. It is he therefore who is conducted on by Agni and the other escorting deities.

7. And on account of (Brahman) being specified.

The text 'a person not human leads them to the worlds of Brahman' (Bri. Up. VI. 2, 15) by using the word 'world,' and moreover in the plural, determines the specification that the not-human person leads those only who meditate on Hiranyagarbha, who dwells within some particular world. Moreover, the text 'I enter the hall of Prajâpati, the house' (Ch. Up. VIII, 14) shows that he who goes on the path beginning with light aims at approaching Hiranyagarbha. But if this is so, there is a want of appropriate denotation in the clause, 'There is a person not human, he leads them to Brahman'; if Hiranyagarbha is meant, the text should say 'He leads them to Brahmâ (Brahmânam).'

8. But on account of nearness there is that designation.

Hiranyagarbha is the first created being (as declared by the text 'he who creates Brahma'); he thus stands near to Brahman, and therefore may be designated by the same term (viz. Brahman). This explanation is necessitated by the reasons set forth in the preceding Sûtras (which show that the real highest Brahman cannot be meant).--But, if the soul advancing on the path of the Gods reaches Hiranyagarbha only, texts such as 'This is the path of the Gods, the path of Brahman; those who proceed on that path do not return to the life of man' (Ch. Up. IV, 15, 6), and 'moving upwards by that a man reaches immortality' (VIII, 6, 6), are wrong in asserting that that soul attains to immortality and does not return; for the holy books teach that Hiranyagarbha, as a created being, passes away at the end of a dviparârdha-period; and the text 'Up to the world of Brahman the worlds return again' (Bha. Gî. VIII, 16) shows that those who have gone to Hiranyagarbha necessarily return also.

9. On the passing away of the effected (world of Brahma), together with its ruler, (the souls go) to what is higher than that; on account of scriptural declaration.

On the passing away of the effected world of Brahma, together with its ruler Hiranyagarbha, who then recognises his qualification for higher knowledge, the soul also which had gone to Hiranyagarbha attains to true knowledge and thus reaches Brahman, which is higher than that, i.e. higher than the effected world of Brahmâ. This is known from the texts declaring that he who proceeds on the path of light reaches immortality and does not return; and is further confirmed by the text, 'They all, reaching the highest immortality, become free in the world of Brahman (Brahmâ) at the time of the great end' (Mu. Up. III, 2, 6).

10. And on account of Smriti.

This follows from Smriti also, which declares 'when the pralaya has come and the end of the Highest, they all together with Brahman enter the highest place.'--For all these reasons Bâdari holds that the troop of the conducting deities, beginning with Light, leads the souls of those only who meditate on the effected Brahman, i e. Hiranyagarbha.

11. The Highest, Jaimini thinks; on account of primariness of meaning.

The teacher Jaimini is of opinion that those deities lead on the souls of those only who meditate on the highest Brahman. For in the text 'a person not human leads them to Brahman' the word Brahman is naturally taken in its primary sense (i.e. the highest Brahman); the secondary sense (i.e. the effected Brahman) can be admitted only if there are other valid reasons to refer the passage to the effected Brahman. And the alleged impossibility of the soul's going is no such valid reason; for although Brahman no doubt is present everywhere, Scripture declares that the soul of the wise frees itself from Nescience only on having gone to some particular place. That the origination of true knowledge depends on certain conditions of caste, âsrama, religious duty, purity of conduct, time, place, and so on, follows from certain scriptural texts, as e.g. 'Brâhmanas desire to know him through the study of the Veda' (Bri. Up. IV, 4, 22); in the same way it follows from the text declaring the soul's going to Brahman that the final realisation of that highest knowledge which implies the cessation of all Nescience depends on the soul's going to some particular place. The arguments founded on texts alleged to declare that the soul of the wise does not pass out of the body at all we have refuted above. The argument that the specification implied in the text which mentions _Brahman-worlds_ clearly points to the effected Brahman, i.e. Hiranyagarbha, is equally invalid. For the compound 'the Brahman-world' is to be explained as'the world which is Brahman'; just as according to the Pûrva Mîmâmsâ the compound 'Nishâda-sthapati' denotes a sthapati who is a Nishâda (not a sthapati of the Nishâdas). A thing even which is known as one only may be designated by a plural form, as in a mantra one girdle is spoken of as 'the fetters of Aditi.' And as to the case under discussion, we know on the authority of Scripture, Smriti, Itihâsa, and Purâna, that the wonderful worlds springing from the mere will of a perfect and omnipresent being cannot be but infinite.

12. And because Scripture declares it.

And Scripture moreover directly declares that the soul which has departed by way of the artery in the upper part of the head and passed along the path of the Gods reaches the highest Brahman: 'This serene being having risen from the body, having reached the highest light manifests itself in its own shape' (Ch. Up. VIII, 12, 3).--Against the contention that the text 'I enter the hall of Prajâpati, the house' shows that he who proceeds on the path beginning with light aims at the effected Brahman, the next Sûtra argues.

13. And there is no aiming at the effected (Brahman).

The aim of the soul is not at Hiranyagarbha, but at the highest Brahman itself. For the complementary sentence 'I am the glorious among Brâhmanas' shows that what the soul aims at is the condition of the universal Self, which has for its antecedent the putting off of all Nescience. For this appears from the preceding text, 'As a horse shakes his hairs and as the moon frees herself from the mouth of Râhu; having shaken off the body may I obtain--the uncreated Brahman-world' declares that the Brahman-world, which is the thing to be reached, is something non-created, and explicitly states that reaching that world implies freedom from all bondage whatsoever.--It is for these reasons that Jaimini holds that the deities speeding the soul on its way lead on him only who has the highest Brahman for the object of his meditation.

Now the Reverend Bâdarâyana declares his own view, which constitutes the final conclusion in this matter.

14. Those not depending on symbols he leads, thus Bâdarâyana thinks; there being a defect in both cases; and he whose thought is that.

Bâdarâyana is of opinion that the deities lead those not depending on symbols, i.e. all meditating devotees other than those depending on symbols. That is to say, the view that those are led who meditate on the effected Brahman cannot be upheld; nor is there an exclusive rule that those only should be led on who meditate on the highest Brahman. The truth is that those are led who meditate on the highest Brahman, and also those who meditate on the Self (soul) as different from matter (Prakriti) and having Brahman for its true Self. Souls of both these kinds are led on to Brahman. Those on the other hand whose object of meditation is such things as name and so on, which fall within what is a mere effect of Brahman--such things being viewed either under the aspect of Brahman, just as some valiant man may be viewed under the aspect of a lion (which view expresses itself in the judgment 'Devadatta is a lion '); or by themselves (without reference to Brahman)--all those are not led on to Brahman. Why so?' Because there is a defect in both cases,' i. e. in both the views rejected by Bâdarâyana. The view that those are led who meditate on the effected Brahman is in conflict with texts such as 'having risen from this body and reached the highest light' (Ch. Up. VIII, 12, 3)--for the nature of the fruit depends on the nature of the meditation; and the view that those only are led to the highest Brahman who meditate on the highest Brahman, would stultify texts such as the one which expressly declares Agni and the rest of the deities to lead on those who possess the knowledge of the five fires ('Those who know this, viz. the Vidyâ of the five fires, and those who in the forest meditate on faith and austerity go to light--there is a person not human, he leads them to Brahman,' Ch. Up. V, 10). Both these views thus being defective, we adhere to the conclusion that the deities lead on to Brahman the two classes of souls mentioned above.--This the Sûtra further declares in the words 'he whose thought is that' (tatkratuh), the sense of which is that he whose thought is that reaches that, i.e. that the nature of what is reached depends on the nature of the meditation. This argument is founded on the text, 'According to what his thought is (yathâ-kratuh) in this world, so will he be when he has departed this life' (Ch. Up. III, 14), which implies the principle that what a soul after death attains is according to its thought and meditation in this life; and moreover we have direct scriptural statements to the effect that those who possess the knowledge of the five fires proceed on the path of the Gods, and that those who proceed on that path reach Brahman and do not return. Analogous reasoning proves that meditation on the soul as free from matter and having Brahman for its true Self also leads to the highest Brahman. In the case of those, on the other hand, who rely on the symbols (in which they meditatively contemplate Brahman), beginning with name and terminating with prâna. ('He who meditates on name as Brahman,' Ch. Up. VII, 1 ff.), the meditation is not proved by texts of the two kinds previously mentioned to lead to Brahman; it rather is contaminated by an element not of the nature of intelligence, and hence--according to the principle that the result of a meditation is the same in nature as the meditation itself-- the soul of the inferior devotee practising such meditation does not proceed by the path of light and does not reach Brahman.--That this distinction is declared by Scripture itself, the next Sûtra shows.

15. And Scripture declares the difference.

The text, 'He who meditates on name as Brahman, for him there is movement as he wishes as far as name extends,' &c. (Ch. Up. VII, 1 ff.), declares that those who meditate on the series of symbols beginning with name and ending with prâna attain to a result of limited nature and not depending on any particular path. Those therefore who meditate on the Intelligent either as mixed with the Non-intelligent or by itself, viewing it either under the aspect of Brahman or as separated from Brahman, are not led on by the conducting deities. On the other hand, it remains a settled conclusion that the deities speed on their way those who meditate on the highest Brahman and on the soul as separated from Prakriti and having Brahman for its true Self.--Here terminates the adhikarana of 'the effected.'

FOURTH PÂDA.

1. (On the soul's) having approached (the highest light) there is manifestation; (as we infer) from the word 'own.'

The Sûras now proceed to consider the _kind_ of superior existence (aisvarya) which the released souls enjoy.--The text says, 'Thus does that serene being, having risen from the body and having approached the highest light, manifest itself in its own form' (Ch. Up. VIII, 12, 3). Does this passage mean that the soul having approached the highest light assumes a new body, to be brought about then, as e.g. the body of a deva; or that it only manifests its own natural character?--The text must be understood in the former sense, the Pûrvapakshin holds. For otherwise the scriptural texts referring to Release would declare what is of no advantage to man. We do not observe that its own nature is of any advantage to the soul. In the state of dreamless sleep the body and the sense-organs cease to act, and you may say the pure soul then abides by itself, but in what way does this benefit man? Nor can it be said that mere cessation of pain constitutes the well-being of the soul which has approached the highest light, and that in this sense manifestation of its own nature may be called Release; for Scripture clearly teaches that the released soul enjoys an infinity of positive bliss, 'One hundred times the bliss of Prajâpati is one bliss of Brahman and of a sage free from desires'; 'for having tasted a flavour he experiences bliss' (Taitt. Up. II, 7). Nor can it be said that the true nature of the soul is consciousness of the nature of unlimited bliss which, in the Samsâra condition, is hidden by Nescience and manifests itself only when the soul reaches Brahman. For, as explained previously, intelligence which is of the nature of light cannot be hidden; hiding in that case would be neither more nor less than destruction. Nor can that which is mere light be of the nature of bliss; for bliss is pleasure, and to be of the nature of pleasure is to be such as to agree with the Self. But, if the Self is mere light, where is the being by which light is to be apprehended as agreeable to its own nature? (i.e. where is the knowing subject conscious of bliss?) He, therefore, who holds the Self to be mere light, can in no way prove that it is of the nature of bliss. If, moreover, that which the soul effects on approaching the highest light is merely to attain to its own true nature, we point out that that nature is something eternally accomplished, and that hence the declaration that 'it manifests (accomplishes) itself in its own nature' would be purportless. We hence conclude that on approaching the highest light the soul connects itself with a new form only then brought about. On this view the term 'accomplishes itself is taken in its direct sense, and the expression 'in its own shape' also is suitable in so far as the soul accomplishes itself in a nature specially belonging to it and characterised by absolute bliss.--This view the Sûtra rejects. That special condition into which the soul passes on having, on the path of the Gods, approached the highest light is a manifestation of its own true nature, not an origination of a new character. For this is proved-- by the specification implied in the term 'own,' in the phrase 'in its own nature.' If the soul assumed a new body, this specification would be without meaning; for, even without that, it would be clear that the new body belongs to the soul.--Against the assertion that the soul's own true nature is something eternally accomplished, and that hence a declaration of that nature 'accomplishing itself would be unmeaning, the next Sûtra declares itself.