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368
VEDÂNTA-SÓTRAS.
be of intimately intelligent nature, suggests that in it, viz. the soul, the prâna-into which the different organs of knowledge have been merged-has taken its abode.-But scripture also says, The prâna (is merged) in heat;' why then make the addition implied in the doctrine—that breath is merged in the individual soul ?-We must make that addition, we reply, because in the process of departure &c. the soul is the chief agent, and because we must pay regard to specifications contained in other scriptural passages also.—How then do you explain the statement, 'Breath is merged in heat?'-To this question the next Satra replies.
5. To the elements (the soul, with prâna, goes), on account of the subsequent scriptural clause.
The soul joined by the prâna takes up its abode within the subtle elements which accompany heat and form the seed of the (gross) body. This we conclude from the clause, 'Breath in heat.'—But this passage declares, not that the soul together with the prâna takes up its abode in heat, but only that the prâna takes up its abode !-No matter, we reply; since the preceding Sätra intercalates the soul in the interval (between prâna and tegas). Of a man who first travels from Srughna to Mathurâ and then from Mathura to Påtaliputra, we may say shortly that he travels from Srughna to Pataliputra. The passage under discussion therefore means that the soul together with the prâna abides in the elements associated with heat.-But how are you entitled to draw in the other elements also, while the text only speaks of heat?–To this question the next Sutra replies.
6. Not to one (element) (the soul goes); for both (i. e. scripture and Smriti) declare this.
At the time of passing over into another body the individual soul does not abide in the one element of heat only; for we see that the new body consists of various elements. This matter is declared in the question and answer about the waters called man (Kh. Up. V, 3, 3); as explained by us in III, 1, 2.-Scripture and Smriti alike
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