Scripture teaches that the soul of him who knows, after having passed
forth from the heart by way of the hundred and first artery, follows the
rays of the sun and thus reaches the disc of the sun: 'when he departs
from this body he goes upwards by these rays only' (eva) (Ch. Up. VIII,
6, 5). The idea here suggests itself that the going of the soul cannot
be exclusively bound' to those rays, since when a man dies during the
night it _cannot_ follow tae rays of the sun. Hence the text quoted
above can refer only to a part of the actual cases.--This view the Sûtra
rejects. The soul moves upwards, following the rays only; the text
expressly asserting this by means of the 'eva'--which would be out of
place were there any alternative. Nor is there any strength in the
argument that the soul of him who dies at night cannot follow the rays
as there are none. For in summer the experience of heat at night-time
shows that there are present rays then also; while in winter, as
generally in bad weather, that heat is overpowered by cold and hence is
not perceived (although actually present). Scripture moreover states
that the arteries and rays are at all times mutually connected: 'As a
very long highway goes to two villages, so the rays of the sun go to
both worlds, to this one and to the other. They stretch themselves forth
from the sun and enter into these arteries'; they stretch themselves
forth from these arteries and enter into yonder sun' (Ch. Up. VIII, 6,
2).--As thus there are rays at night also, the souls of those who know
reach Brahman by way of the rays only.--Here terminates the adhikarana
of 'the following up the rays.'
18. Should it be said, not in the night; we say, no; because the
connexion persists as long as the body does. Scripture also declares
this.
It is now enquired into whether the soul of him who, while having true
knowledge, dies at night reaches Brahman or not. Although, as solar rays
exist at night, the soul may move on at night also following those rays;
yet, since dying at night is spoken of in the Sûtras as highly
objectionable, we conclude that he who dies at night cannot accomplish
the highest end of man, viz. attainment to Brahman. The Sûtras eulogize
death occurring in daytime and object to death at night-time: 'Day-time,
the bright half of the month and the northern progress of the sun are
excellent for those about to die; the contrary times are unfavourable.'
According to this, their different nature, dying in day-time may be
assumed to lead to a superior state of existence, and dying at night to
an inferior state. He who dies at night cannot therefore ascend to
Brahman.--This view the Sûtra refutes: 'Because, in the case of him who
knows, the connexion with works exists as long as the body does.' This
is to say--since those works which have not yet begun to produce their
results and which are the cause of future inferior states of existence
are destroyed by the contact with knowledge, while at the same time
later works do not 'cling' (also owing to the presence of true
knowledge), and those works which have begun to act come to an end with
the existence of the last body; there is no reason why he who knows
should remain in bondage, and hence he reaches Brahman even if dying at
night-time. Scripture also declares this, 'for him there is delay only
as long as he is not freed from the body, then he will be united.' The
text which praises the advantages of night-time, the light half of the
month, &c., therefore must be understood as referring to those who do
not possess true knowledge.--Here terminates the adhikarana of 'night.'