The reasoning stated above also proves that the owner of true knowledge
who may happen to die during the southern progress of the sun reaches
Brahman. A further doubt, however, arises here. The text 'He who dies
during the sun's southern progress reaches the greatness of the Fathers
and union with the moon' (Mahânâr. Up. 25) declares that he who dies
during the southern progress reaches the moon; and the other text 'when
this ceases they return again the same way' (Bri. Up. VI, 2, 16) states
that he returns again to the earth. We further know that Bhîshma and
others, although fully possessing the knowledge of Brahman, put off
their death until the beginning of the northern progress. All this seems
to prove that he who dies during the southern progress does not reach
Brahman.--This doubt we dispose of as follows. Those only who do not
possess true knowledge return from the moon; while he who has such
knowledge does not return even after he has gone to the moon. For a
complementary clause in the Mahânârâyana Up., 'from there he reaches the
greatness of Brahman,' shows that the abode in the moon forms for him,
who having died during the southern progress wishes to reach Brahman, a
mere stage of rest. And even if there were no such complementary passage,
it would follow from the previously stated absence of any reason for
bondage that the going of the wise man's soul to the moon in no way
precludes his reaching Brahman. Bhîshma and others who through the power
of Yoga were able to choose the time of their death put it off until the
beginning of the northern progress in order to proclaim before the world
the excellence of that season and thus to promote pious faith and
practice.--But we also meet with an authoritative statement made with
reference to wise men about to die, as to difference of time of death
being the cause of a man either returning or not returning to this world,
'I will declare at which time the Yogins departing return not, and also
the time at which they return. The sire, the light, the day, the bright
fortnight, the six months of the sun's northern progress--the knowers of
Brahman departing there go to Brahman. The smoke, the night, the dark
fortnight, the six months of the southern progress--the Yogin departing
there having reached the light of the moon returns again. These are held
to be the perpetual paths of the world--the white and the black; by the
one man goes not to return, by the other he returns again' (Bha. Gî.
VIII, 23-26).--To this point the next Sûtra refers.
20. And those two (paths) are, with a view to the Yogins, mentioned as
to be remembered.
The text quoted does not state an injunction for those about to die, of
a special time of death; but there are rather mentioned in it those two
matters belonging to Smriti and therefore to be remembered, viz. the two
paths--the path of the Gods and the path of the Fathers--with a view to
those who know and practise Yoga; the text intimating that Yogins should
daily think of those paths which are included in Yoga meditation. In
agreement herewith the text concludes, 'Knowing these two paths no Yogin
is ever deluded. Hence in all times, O Arjuna, be engaged in Yoga' (Bha.
Gî. VIII, 27). Through the terms 'the fire, the light,' 'the smoke, the
night,' &c. the path of the Gods and the path of the Fathers are
recognised. Where, in the beginning, the text refers to 'the time when,'
the word 'time' must be understood to denote the divine beings ruling
time, since Fire and the rest cannot be time. What the Bha. Gî. aims at
therefore is to enjoin on men possessing true knowledge the remembrance
of that path of the Gods originally enjoined in the text, 'they go to
light' (Ch. Up. IV, 15, 10); not to determine the proper time of dying
for those about to die.--Here terminates the adhikarana of 'the southern
progress.'