Book Title: Questions of King Milinda Part 02
Author(s): T W Rhys Davids
Publisher: Oxford


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Page 1380
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IV ADHYAYA, 2 PÂDA, 4.
367
we reply. For the relation of causality, made out in such an indirect way, does not suffice to show that mind is really merged in breath. Were it so, then mind would also be merged in earth, earth in water, breath in water. Nor is there, on the alternative contemplated, any proof of mind having originated from that water which had passed over into breath.—Mind cannot therefore, in itself, be merged in breath. And that the scriptural statement is satisfied by a mere merging of the function—the function and that to which the function belongs being viewed as identicalhas been shown already under the preceding Satra.
4. That (viz. breath) (is merged) in the ruler (i. e. the individual soul), on account of the (statements as to the prânas) coming to it and so on.
We have ascertained that a thing which has not originated from another is not itself merged in the latter, but only through its functions. A doubt now arises whether, according to the word of scripture, the function of breath is merged in heat, or in the individual soul which is the ruler of the body and senses.--According to the purvapakshin we must conclude that the breath is merged in heat only, since the scriptural statement allows no room for doubt and we are not entitled to assume something not declared by scripture. The breath under discussion persists in the ruler,' i.e. the intelligent Self (the individual soul) which possesses nescience, work, and former knowledge as limiting adjuncts; i.e. the function of breath has that soul for its substratum. --Why so ?-'On account of (the prânas) going towards him,' &c.—Another scriptural passage declares that all prânas without any difference go to the soul,' All the prânas go to the Self at the time of death when a man is thus going to expire' (Bri. Up. IV, 3, 38). Another passage again specially declares that the prâna with its five functions follows the individual soul, 'After him thus departing the prâna departs,' and that the other prânas follow that prâna,
And after the prâna thus departing all the other pränas depart'(Bri. Up. IV, 4, 2). And the text, 'He is furnished with intelligence' (ibid.), by declaring the individual soul to
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