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 Sûtra 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
Brahman. This the text itself declares, since the clause 'warmth in the
highest Being' is connected with and governed by the preceding clause
'Speech is merged in mind.' This preceding clause intimates a special
kind of connexion, viz. absolute non-separation, and there is nothing to
prove that the dependent clause means to express something different;
nor is there any reason why at the time of the soul's departure those
elements should enter into the causal condition; nor is there anything
said about their again proceeding from the causal substance in a new
creation.--Here terminates the adhikarana of 'non-separation.'
16. A lighting up of the point of the abode of that; having the door
illuminated by that (the soul), owing to the power of its knowledge and
the application of remembrance of the way which is an element of that
(viz. of knowledge), being assisted by him who abides within the heart,
(passes out) by way of the hundred and first artery.
So far it has been shown that, up to the beginning of the journey, the
souls of them as well who possess true knowledge as of those who do not,
pass out of the body in the same way. Now a difference is stated in the
case of those who have true knowledge. We have on this point the
following text: 'There are a hundred and one arteries of the heart; one
of them penetrates the crown of the head; moving upwards by that a man
reaches immortality; the others serve for departing in different
directions' (Ch. Up. VIII, 6, 5). The doubt here arises whether he who
knows departs by this hundred and first artery in the top of the head,
while those who do not know depart by way of the other arteries; or
whether there is no definite rule on this point.--There is no definite
rule, the Pûrvapakshin holds. For as the arteries are many and
exceedingly minute, they are difficult to distinguish, and the soul
therefore is not able to follow any particular one. The text therefore
(is not meant to make an original authoritative statement as to
different arteries being followed by different souls, but) merely refers
in an informal way to what is already settled (viz. by the reason of the
thing), i.e. the casual departure of any soul by any artery.--This view
the Sûtra rejects 'By way of the hundred and first.' The soul of him who
possesses true knowledge departs only by way of the hundred and first
artery in the crown of the head. Nor is that soul unable to distinguish
that particular artcry. For, through the power of his supremely clear
knowledge which has the effect of pleasing the Supreme Person, and
through the application of remembrance of the way--which remembrance is
a part of that knowledge--the soul of him who knows wins the favour of
the Supreme Person who abides within the heart, and is assisted by him.
Owing to this the abode of that, i.e. the heart which is the abode of
the soul, is illuminated, lit up at its tip, and thus, through the grace
of the Supreme Soul, the individual soul has the door (of egress from
the body) lit up and is able to recognise that artery. There is thus no
objection to the view that the soul of him who knows passes out by way
of that particular artery only.--Here terminates the adhikarana of 'the
abode of that.'