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IV ADHYÂYA, 2 PÂDA, 12.
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a means of knowledge, it being thus observed (in Scripture).
The bondage of him who knows is not, at that stage, dissolved, for this reason also that the subtle body continues to persist.—How is this known ?—Through a means of knowledge, viz. because it is thus seen in Scripture. For Scripture states that he who knows, when on the path of the gods, enters into a colloquy with the moon and others,' he is to reply,' &c. (Kau. Up. I, 3 ff.). This implies the existence of a body, and thence it follows that, at that stage, the subtle body persists. The state of bondage therefore is not yet dissolved.
10. Hence not in the way of destruction of bondage. It thus appears that the text when all desires which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman' (Bri. Up. IV, 4. 7), does not mean such immortality as would imply complete destruction of the state of bondage.
II. And to that very (subtle body) (there belongs) the warmth, this only being reasonable.
It is observed that when a man is about to die there is some warmth left in some part or parts of the gross body. Now this warmth cannot really belong to the gross body, for it is not observed in other parts of that body (while yet there is no reason why it should be limited to some part); but it may reasonably be attributed to the subtle body which may abide in some part of the gross body (and into which the warmth of the entire gross body has withdrawn itself). We therefore conclude that this partial perception of warmth is due to the departing subtle body. This confirms the view laid down in Sutra 7.- The next Sûtra disposes of a further doubt raised as to the departure of the soul of him who knows.
12. If it be said that on account of the denial (it is not so); we deny this. From the embodied soul; for (that one is) clear, according to some.
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