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VEDÂNTA-SOTRAS.
of him who does not know. A difference however is stated with regard to the stage of the soul's entering the vein, viz. Bri. Up. IV, 4, 2, By that light the Self departs, either through the eye, or through the skull, or through other parts of the body. As this text must be interpreted in agreement with the text relative to the hundred and one veins, the departure by way of the head must be understood to belong to him who knows, while the other modes of departing belong to other persons. The last clause of the Sutra and the immortality, without having burned' replies to what the Parvapakshin said as to the soul of him who knows being declared by Scripture to attain to immortality then and there. The immortality referred to in the text when all desires of his heart are undone' denotes that non-clinging and destruction of earlier and later sins which comes to him who knows, together with the rise of knowledge, without the connexion of the soul with the body, and the sense-organs being burned, i. e. dissolved at the time. He reaches Brahman' in the same text means that in the act of devout meditation the devotee has an intuitive knowledge of Brahman.
8. Since, up to the union with that (i.e. Brahman) the texts describe the Samsara state.
The immortality referred to must necessarily be understood as not implying dissolution of the soul's connexion with the body, since up to the soul's attaining to Brahman the texts describe the Samsåra state. That attaining to Brahman takes place, as will be shown further on, after the soul-moving on the path the first stage of which is lighthas reached a certain place. Up to that the texts denote the Samsara state of which the connexion with a body is characteristic. 'For him there is delay so long as he is not delivered (from the body); then he will be united' (Kh. Up. VI, 14, 2); "Shaking off all evil as a horse shakes his hairs, and as the moon frees herself from the mouth of Råhu ; having shaken off the body I obtain self, made and satisfied, the uncreated world of Brahman’ (VIII, 13).
9. And the subtle (body persists), on account of
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