samānā cāsṛtyupakramādamṛtatvaṃ cānupoṣya ..4.2.7..

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SUTRA IV. 2. 7.

समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य॥४.२.७॥

samānā cāsṛtyupakramādamṛtatvaṃ cānupoṣya ..4.2.7..

… Samana, common. Cha, indeed. Asriti, proceeding further, up to the way. … Upakramat, before beginning, … Amritatvam, immortality. … Cha, and. … Anuposhya, without burning, without dissolution.

7. Indeed common (to him who knows and him who does not know) (is the departure) up to the beginning of the way; and the immortality (of Brihadaranyaka Upanishad, IV., 4. 7) is (a metaphorical one) without having burned (the connection with the body). — 507.

COMMENTARY

Of the two «Cha’s» to be found in the above Sutra the first has the force of indeed. He who does not know and he who knows, have both this in common, that their method of going out is the same, upto the point from which the path commences. In other words, up to the soul’s entering into the arteries through which it has to go out. Of course, there is difference at the time of entering and onward, when they have once entered these arteries. He who does not know (Ajna) has to enter one of the hundred arteries that proceed from the heart downwards. But he who knows (Vijna) goes out by that artery which is one hundred and first and which rises from the heart and pierces the crown of the head.

Thus the Chhandogya Upanishad declares (VIII., 6. 6):

There are a hundred and one vessels of the heart, and the chief of than (proceeding from the heart) pierces through the head. By that one going upwards, he obtains deathlessness. The others are for the purpose of carrying the soul to diverse other Lokas.

[It is only when the soul passes out of the Brahma Nadi that there is Release].

It is about this passage of the soul through the coronal artery that the mention is made also in the Brihadaranyaka Upanishad (IV., 4. 2).

The point of his heart becomes lighted up, and by that light the Self departs, either through the eye, or through the skull or through other places of the body.

This going out through the skull, mentioned in the above passage, contemplates the case of the one who knows (Vijna), while he who does not know (Ajna) goes out through other passages, such as eyes, ears, etc. As regards the Brihadaranyaka text (IV., 4. 7) declaring that he who knows gets the immortality even here; that applies to the wise man (Vijna) who has still connection with the body, and whoso such connection has not been burnt up and dissolved. The immortality referred to in the Brihadaranyaka (IV., 4. 7) denotes, therefore, the destruction of earlier sins and the non-clinging of later acts, which come to him who knows the Lord.

The above is further explained in the next Sutra.

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