The latter two, namely, moving and returning, can be effected only through the self (and cannot be explained in a metaphorical way). — 237.

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SUTRA II. 3. 19.

स्वात्मना चोत्तरयोः॥२.३.१९॥

svātmanā cottarayoḥ ..2.3.19..

… Svatmanah, through the self. … Cha, and, only, …. Uttarayoh, of the latter two, namely, of Gati and Agati.

COMMENTARY

The two last attributes mentioned in the previous Sutra can only have relation with the self, because the actions denoted by these verbs reside in an active agent. They ‘cannot be explained metaphorically. That being so, the word Utkranti or «passing out» must also be taken in its literal sense. It must mean that the soul is a definite something, which passes out of the body at the time of death; and not that it is an all-pervading substance that ceases to have any connection with the body. In fact, the method of passing out shows that a particular portion of the heart is lighted up and catching hold of that ray of light, the soul passes out of the body. The same idea is expressed in the Gita also (also (X., V-8.):

When the soul acquired a body and when He abandoned it, He seized these and goeth with them, as the wind takes fragrances of flowers from their receptacles (from the anthers of flowers in which fragrances reside).

The statement, «these three words, ‘passing out’, ‘moving’ and returning’ have a metaphorical sense only, and mean souls abandoning the idea of rulership over the body or assuming such idea», is wrong, because in that view the statement of the Kaushitaki Upanishad, (III., 3.) will be irreconcilable. There it is said:

When a man is thus sick, going to die, falling into weakness and faintness, they say: «His thought has departed, he hears not, he sees not, he speaks not, he thinks not». Then he becomes one with that Prana alone. Then speech goes to him (who is absorbed in Prana) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these.

The word used in the original is «Saha» or together. This would not have been used, had soul been all-pervading. When the same action is done by two subjects, one principal and the other subordinate, there the word «Saha» is used, as in the sentence, «The father eats together with the son». Therefore, when this Upanishad uses the phrase, «He departs together with all these», it must mean actual departing and not metaphorical. The illustration given in the Gita of the wind taking up the fragrance from the receptacle of the flower, also shows the actual taking up of something and carrying it away, for the relationship of the wind with the fragrant substance is that of the seizer and the seized. This also answers the theory of the Mayavadins who consider soul to be like the portion of space, enclosed within a jar, and that its passing out or coming in are merely phrases having no meaning, except that breaking up of the jar or coming into existence of it. It is only through ignorance that one thinks that the soul goes out or comes into the body, say the Mayavadins. Their theory has no scriptural authority.

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