The individual Soul, with Prana, merges into) the elements, because there is a scriptural statement to that effect. — 505.

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SUTRA IV. 2. 5.

भूतेषु तच्छ्रुतेः॥४.२.५॥

bhūteṣu tacchruteḥ ..4.2.5..

.. Bhuteshu, in the elements. … Tad, about that. …  Shruteh, there being a Vedic statement.

5. (The individual Soul, with Prana, merges into) the elements, because there is a scriptural statement to that effect. — 505.

COMMENTARY

The individual soul enters into the five elements and not merely in the Tejas. Because in the Brihadaranyaka Upanishad the Jiva is described as entering into all the elements, Ether, Air, Tejas, Water, etc., (Br. Hp., IV., 4. 5).

That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that, according as he nets and according as he behaves, so will he be: A man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds.

And here they say that a person consists of desires, and as is his desire, be is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap.

The above Shruti clearly declares that the Jiva is not only Tejomaya (consisting of light), but Akashamaya, Vayumaya, etc. In fact, it consists of all elements.

Moreover, the next Sutra strengthens this argument.

SUTRA IV. 2. 6.

नैकस्मिन् दर्शयतो हि॥४.२.६॥

naikasmin darśayato hi ..4.2.6..

.. Na, not. … Ekasmin, in one. Darshayatah, they both (the question and the answer) show, … Hi, because.

6. The individual soul does not enter in one element only, because the question and the answer both declare it to the contrary. — 506.

COMMENTARY

It should not be considered that the Jiva is merged in the single element of Tejas only. Because the contrary is mentioned in the question and answer between Shvetaketu and Pravahana in the Chhandogya Upanishad (Adhyaya V. Khandas 3-10). This fact has been established by the author of the Sutras in his previous Sutra, III., 1. 1. Similarly, the merging 0f the Prana into various elements, like Tejas and the rest, is not directly, but in conjunction with the individual soul, and this is the fact established by the previous Sutras.

Adhikarana V — This is the method both

for the ignorant and the wise

Now another question arises with regard to the above text of the Chhandogya Upanishad (VI., 8. 6) which was the subject of consideration in the preceding six Sutras.

Doubt: The doubt that arises here is the following: Does the soul of the wise, as well as that of the person who does not know Brahman, follow this particular method of going out of the body, or is it confined only to the soul of the man who does not know Brahman?

Purvapaksha: The Purvapakshin maintains that the ignorant only go out by the method previously described, for the wise do not follow this method of departure, as is shown in the following Shruti of the Brihadaranyaka Upanishad (IV., 4. 7)

When all those worldly desires that cling to the Antahkarana are entirely given up (and spiritual desires spring up) then the mortal becomes immortal, then he enjoys hem Brahman.

[This verse describes the state attained through the special grace of God. It looks very much like a state of physical immortality or Jivan-mukti].

The word Atra in the above verse shows, that the wise man enjoys the immortality here, in this very life; and does not require to go out of the body, in order to enjoy the bliss of Mukti.

Siddhanta: This view is set aside in the next Sutra.

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