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IV ADHYAYA, 2 PÂDA, 15.
14. With the Highest; for thus it says.
It has been shown that at the time of departure from the body the soul together with the organs and prânas unites itself with the subtle elements, fire and the rest; and the notion that the soul of him who knows forms an exception has been disposed of. The further question now arises whether those subtle elements move on towards producing their appropriate effects, in accordance with the works or the nature of meditation (of some other soul with which those elements join themselves), or unite themselves with the highest Self.-The Purvapakshin holds that, as in the case of union with the highest Self, they could not give rise to their peculiar effects, i. e. the experience of pleasure and pain, they move towards some place where they can give rise to their appropriate effects.-Of this view the Sûtra disposes. They unite themselves with the highest Self; for Scripture declares 'warmth in the highest Being' (Kh. Up. VI, 8, 6). And the doings of those elements must be viewed in such a way as to agree with Scripture. As in the states of deep sleep and a pralaya, there is, owing to union with the highest Self, a cessation of all experience of pain and pleasure; so it is in the case under question also. Here terminates the adhikarana of 'union with the Highest.'
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15. Non-division, according to statement.
Is this union with the highest Self to be understood as ordinary' merging,' i. e. a return on the part of the effected thing into the condition of the cause (as when the jar is reduced to the condition of a lump of clay), or as absolute non-division from the highest Self, such as is meant in the clauses preceding the text last quoted, 'Speech is merged in mind'? &c.-The former view is to be adopted; for as the highest Self is the causal substance of all, union with it means the return on the part of individual beings into the condition of that causal substance.-This view the Sutra rejects. Union here means non-division, i. e. connexion of such kind that those subtle elements are altogether incapable of being thought and spoken of as separate from Brah3 B
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