Zend Avesta Part 03

SR No.: 007673
Original Sutra Author: N/A
Author: L H Mills
Publisher: Oxford
Publication Year: 1887
Total Pages: 2618
Language: English
Classification: Book_English
File Size: 49 MB

Page 1682

1xxx
VEDÂNTA-SÚTRAS.
Brahman, remain distinct so as to be able to form new bodies for the soul.
According to Råmânuga the Sûtras 8-11 do not constitute a new adhikarana, but continue the discussion of the point mooted in 7. The immortality there spoken of does not imply the separation of the soul from the body,
because Scripture declares samsára, i.e. embodiedness up to the reaching of Brahman' (tasya tâvad eva kiram yavan na vimokshye atha sampatsye) (8).—That the soul after having departed from the gross body is not disconnected from the subtle elements, is also proved hereby, that the subtle body accompanies it, as is observed from authority (9).-Hence the immortality referred to in the scriptural passage quoted is not effected by means of the total destruction of the body (10).
Adhik. VI (12-14) is of special importance.—According to Sankara the Satras now turn from the discussion of the departure of him who possesses the lower knowledge only to the consideration of what becomes of him who has reached the higher knowledge. So far it has been taught that in the case of relative immortality (ensuing on the apara vidya) the subtle elements, together with the senses and so on, depart from the body of the dying devotee; this implies at the same time that they do not depart from the body of the dying sage who knows himself to be one with Brahman. -Against this latter implied doctrine Sûtra 12 is supposed to formulate an objection. 'If it be said that the departure of the prânas from the body of the dying sage is denied (viz. in Bri. Up. IV, 4, 5, na tasya pranå utkrâmanti, of him the prânas do not pass out); we reply that in that passage the genitive "tasya " has the sense of the ablative "tasmât," so that the sense of the passage is," from him, i. e. from the giva of the dying sage, the prânas do not depart, but remain with it.”—This objection Sankara supposes to be disposed of in Sätra 13. By some there is given a clear denial of the departure of the prânas in the case of the
Upalabhyate hi devayanena pantha gakkhato vidushas tam pratibrüyât satyam brüyad iti kandramaså samvadavakanena sarfrasadbhavah, atah sakshmasariram anuvartate.
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