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III ADHYAYA, 3 PÂDA, 30.
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touches him'; Thus does that serene being, rising from this body, appear in its own form as soon as it has approached the highest light' (Kh. Up. VIII, 12, 1; 3); "For him there is delay only so long as he is not freed (from the body); then he will be perfect ' (VI, 14, 2).
28. As it is desired; on account of there being no contradiction of either.
The time when good and evil deeds are left behind thus having been determined on the basis of the reason of the thing, the several words of the passages must be construed as it is desired, i.e. so as not to contradict either, i.e. either the declaration of scripture or the reason of the thing. Thus in the text of the Kaushitakins the later clause, 'he shakes off his good and evil deeds,' must be taken as coming before the earlier passage 'having entered on that path of the gods.'—Here the Purvapakshin raises a new objection.
29. There is meaning of the soul's going (only) on the twofold hypothesis ; for otherwise there is contradiction.
It is only on the hypothesis of a part of the good and evil works being left behind at the time of the soul's departure from the body, and another part later on, and the effacement of works thus taking place in a double way, that a sense can be found in the scriptural declaration of the soul proceeding on the path of the gods. For otherwise there would be a contradiction. For if all the works perished at the time of the soul's departure from the body, the subtle body also would perish, and if this were so, no going on the part of the mere Self would be possible. It is not therefore possible that at the time of the soul's departure from the body all works should perish without a remainder.- To this the next Sđtra replies.
30. (That assumption) is justified; on account of the perception of things which are marks of that; as in ordinary experience.
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