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IV ADHYAYA, 4 PÂDA, 15.
one.
conditions. When he wishes to have a body, he appears with one; when he wishes to be disembodied, he is without For he has various wishes, and all his wishes are realised. As in the case of the twelve days' sacrifice.' As the soma sacrifice extending over twelve days may be viewed either as a sattra or as an ahîna sacrifice, because both alternatives are indicated by scriptural passages1; so it is here also.
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13. When there is no body, (the process) may take place as in the dreaming state.
When there is no body and no sense-organs, the process in the state of release may be viewed as analogous to that in the state of dream, when objects wished, such as a father and so on, have a perceptional existence only while body, senses, and objects do not really exist.
14. When there is (a body), (it may be) as in the waking state.
When, on the other hand, the released person has a body, then the objects of his wishes-fathers and so on-may have real existence, as in the waking state.
15. The entering (of one soul into several bodies) is like (the multiplication of) the flame of a lamp; for thus scripture declares.
Under Sutra II it has been shown that the released person is embodied. The question now arises whether the bodies which the released create for themselves when rendering themselves threefold and so on are soulless like wooden figures, or animated by souls like the bodies of us men.The purvapakshin maintains that as neither the soul nor the manas can be divided they are joined with one body only, while the other bodies are soulless.-To this the Sûtrakâra replies, 'Like the flame of a lamp is their entering,' i. e. just as the one flame of a lamp can pass over into several flames (lighted at the original flame), because it possesses
1 See Purva Mîmâmsâ-sûɩras II, 3, 5th adhikarana.
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