Smriti also declares the same. — 514.

SUTRA IV. 2. 14.

 

स्मर्यते च॥४.२.१४॥

smaryate ca ..4.2.14..

 

Smaryate, it is mentioned in the Smritis. Cha, and.

 

14. Smriti also declares the same. — 514.

 

COMMENTARY

 

In a Smriti (Yajnavalkya Smriti, III., 167) there is a declaration that the soul of the Vidvan departs by means of the coronal artery through 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.

Thus the Shruti and Smriti establish the proposition that the wise also depart from the body, accompanied by the Pranas.

Adhikarana VI — The elements merge in the highest,

this is the fifth stage of death

 

It has been mentioned above that the individual soul accompanied by the Prana and the group of sense-organs merges into the subtle elements like heat and the rest at the time of departure. It has further been established that this is the method of departure oven of him who knows. Now a now doubt is raised.

Doubt: The Pranas like the speech and the rest together with their vehicles, the subtle elements, belonging to the wise sage, merge in their respective causes like tire, etc., or in the Supreme Self.

Purvapaksha: The Purvapakshin maintains that the organs of the Pranas merge in their respective causes and not in the Supreme Self because of the text, «Yatraisya Purushasya» shows that the Pranas and the senses merge in their causes. We give the passage below (Br. Up., III., 2. 13.):

«Yajnavalkya», he said, «when the speech of this dead person enters into the fire, breath into the air, the eye into the sun, he mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person?» Yajnavalkya said, «Take my hand, my friend».

«We two alone shall know of this; let this question of ours not be (discussed) in public». Then these two went out and argued, and what they said was Karman (work), what they praised was Karman», viz., that a man becomes good by good work, and bad by bad work. After that Jaratkarava Arthabhaga held his peace.

The above shows distinctly that the senses resolve into their causes, the elements.

Siddhanta: This view is set aside in the next Sutra.