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CHAPTER II, 34.
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that to be a vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts being wounded, that (wind) directly comes out therefrom, and entering the bosom of a creature obstructs the heart'. Then the possessor of consciousness knows nothing : Having his knowledge enveloped by darkness a, while the vitals are still enveloped, the soul“, being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions", his own pure and meritorious, as also his sinful (ones). Brahmanas, possessed of knowledge, whose convictions are correctly (formed) from sacred learning, know him by (bis) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb. Its three descriptions of seats are here learnt from the Scriptures. This world is the world of actions, where
· Arguna Misra renders this to mean mind.'
• As the mind is obstructed, says Arguna Mista. The possessor of consciousness = the self, Arguna.
"1.c. pain, Arguna Misra. • I.e. mind, Arguna Misra. Cf. Brihadaranyaka, p. 843.
• See Aitareya-upanishad, p. 221, and Sankara's commentary there. The coming to the birth is the coming out of the womb into the world. Cl. also Gità, p. 112.
"As stated further on, viz. this world, the next world, and the womb. With this compare Khandogya, p. 359.
• Cf. our Bhartrihari (Bombay series), Notes (Nilisataka), p. 37.
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