।। चतुर्थोऽध्यायः ।।
।। द्वितीयः पादः ।।
वाङ्मनसि दर्शनाच्छब्दाच्च ।। 4.2.1 ।।
The function of speech merges in the mind at the time of the death of the physical frame as stated in the scriptures.
अत एव च सर्वाण्यनु।।4.2.2।।
And for the same reason, the functions of all the organs get merged in the mind.
तन्मनः प्राण उत्तरात्।।4.2.3।।
That mind merges in the Prāna as revealed in the subsequent text.
That Prāna merges into the jeeva or is known to be withdrawn into the jeeva from such statements to that effect.
The jeeva merges into the elements as seen from the Sruti. Hence, it has been said that the five elements are in the state of Unmanifest at all times and only appear to be manifest.
The jeeva with the Prāna does not merge in one element, for both the Sruti and Smritis show otherwise.
समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य।।4.2.7।।
And the mode of departure at the time of death is common for the knower of the Saguna Brahman and the ignorant, up to the beginning of the paths of gods and their ways; the immortality of the knower of the Saguna Brahman is only relative as ignorance has not been completely burnt.
The jeeva is subject to relative existence till the attainment of Brahman through Knowledge, for this has been declared in the scriptures. Therefore, the five elements will continue to last in the subtle body till Liberation.
सूक्ष्मं प्रमाणतश्च तथोपलब्धेः।।4.2.9।।
This body of five elements is subtle by nature and size because it so experienced.
For this very reason, the subtle body is not destroyed even when the gross one is.
अस्यैव चोपपत्तेरेष ऊष्मा।।4.2.11।।
And this warmth or heat belongs to the subtle body, for that stands to reason.
प्रतिषेधादिति चेन्न शारीरात्।।4.2.12।।
If it is said that the Prānas of the Knower of Brahman do not depart as the Sruti has denied it, then it can refuted as the scriptures deny the departure of the Prānas from the jeeva and not from the body.
The denial of the jeeva‘s departure is clear in the texts of some schools of thought.
And the Smriti also says so.
तानि परे तथा ह्याह।।4.2.15।।
Those Prānas are merged in the Supreme Brahman, for the scriptures say so.
Absolute non-distinction with the Brahman comes about on the authority of the scriptural declaration.
तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्यात्तच्छेषगत्यनुस्मृतियोगाच्च हार्दानुगृहीतः शताधिकया।।4.2.17।।
When the jeeva of a knower of the Saguna Brahman is about to shed the mortal coil, there is illumination of the top of its abode which is the Heart. With the door for the exit of the jeeva illumined by this light, the jeeva being favoured by Him who resides in the Heart departs through the hundred and first nerve owing to the efficacy of the knowledge and appropriateness of his constant meditation on the way which is a part of that knowledge.
The jeeva of a knower of the Saguna Brahman follows the rays of the sun when he sheds the mortal coil.
निशि नेति चेन्न सम्बन्धस्य यावद्देहभावित्वाद्दर्शयति च।।4.2.19।।
If it is said that the jeeva does not follow the rays in the night, then it can be refuted because of the connection of the nādis and rays that continue as long as the body lasts, for the Sruti declares this.
And for the very same reason, the jeeva follows the rays of the sun even when departing during the sun’s southern course.
योगिनः प्रति च स्मर्यते स्मार्ते चैते।।4.2.21।।
Details as to the time mentioned with respect to the Yogis who practise either Yoga or Sankhya school of thought is only declared in the Smritis and not the Vedas.
[Brahma Sutras – Chapter 4, Section 2 – Slokas 1 – Slokas 21]
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