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IV ADHYAYA, 4 PÂDA, 12. 763 10. The absence, Bådari holds; for thus Scripture says.
A doubt arises whether the Released has a body and sense-organs, or not; or whether he has them or not just as he pleases. The teacher Bådari holds that body and sense-organs are absent; since the text declares this. The text-'as long as he is embodied there is no freedom from pleasure and pain ; but when he is free from the body then neither pleasure nor pain touches him' (Kh. Up. VIII, 12, 1)-declares that pleasure and pain are necessarily connected with embodiedness; and the text—'having risen from this body and reached the highest light he manifests himself in his own shape' (VIII, 12, 3)-declares that the Released one is without a body.
11. The presence, Gaimini holds; because the text declares manifoldness.
The teacher Gaimini holds that the Released one has a body and senses; because the text declares manifoldness He is onefold, he is threefold, he is fivefold, he is sevenfold' (Kh. Up. VII, 26, 2). The Self which is one and indivisible cannot be manifold, and the various forms of manifoldness of which the text speaks therefore must depend on the body. The text which speaks of the absence of a body refers to the absence of that body only which is due to Karman ; for this latter body only is the cause of pleasure and pain. Next the Reverend Badarayana decides this point by the declaration of his own view.
12. For this reason Bådarayana (holds him to be) of both kinds; as in the case of the twelve days' sacrifice.
'For this reason,' i. e. for the reason that the text refers to the wish of the Released, the Reverend Badarayana is of opinion that the Released may, at his liking, be with or without a body. This satisfies both kinds of texts. The case is analogous to that of the twelve days' sacrifice which, on the basis of twofold texts—'Those desirous of pros
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