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IV ADHYAYA, 2 PÂDA, 7.
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VI, 3) teaches that the elements were rendered tripartite in order to be capable of evolving names and forms; and of similar import is the following Smriti text, 'Possessing various powers these (elements), being separate from one another, were unable to produce creatures without combining. But having entered into mutual conjunction they, from the Mahat down to individual beings, produce the Brahma egg. From this it follows that in the clause 'breath is united with fire' the word fire denotes fire mixed with the other elements. Breath and soul therefore are united with the aggregate of the elements.-Here terminates the adhikarana of 'the elements.'
7. And it is common up to the beginning of the way; and the immortality (is that which is obtained), without having burned.
Is this departure of the soul common to him who knows and him who does not know?-It belongs to him only who does not know, the Pûrvapakshin holds. For Scripture declares that for him who knows there is no departure, and that hence he becomes immortal then and there (irrespective of any departure of the soul to another place), when all desires which once dwelt in his heart are undone, then the mortal becomes immortal, then he obtains Brahman' (Bri. Up. IV, 4, 7). This view the Sutra sets aside. For him also who knows there is the same way of passing out up to the beginning of the path, i. e. previously to the soul's entering the veins. For another text expressly declares that the soul of him also who knows passes out by way of a particular vein : 'there are a hundred and one veins of the heart; one of them penetrates the crown of the head; moving upwards by that a man reaches immortality, the others serve for departing in different directions' (Kh. Up. VIII, 6, 5). Scripture thus declaring that the soul of him who knows passes out by way of a particular vein, it must of course be admitted that it does pass out; and as up to the soul's entering the vein no difference is mentioned, we must assume that up to that moment the departure of him who knows does not differ from that
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