tadapīteḥ saṃsāravyapadeśāt ..4.2.8..

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SUTRA IV. 2. 8.

तदपीतेः संसारव्यपदेशात्॥४.२.८॥

tadapīteḥ saṃsāravyapadeśāt ..4.2.8..

Tad, that (immortality). … Apiteh, till he has acquired direct knowledge or union with Brahman. Samsara, as Samsara. …. Vyapadeshat, the state being named.

8. That (immortality mentioned in Brihadaranyaka IV., 4. 7., refers to this sinlessness of the saint) because the Scripture teaches that the condition of the Samsara lasts (up to the time of the realisation of Brahman). — 508.

COMMENTARY

The «immortality» mentioned above refers to this condition of sinlessness, belonging to him who knows (Vijna), but whose connection with the body has not yet been dissolved. Why do we say so? Because up to attaining Brahman, the texts describe Samsara state. Up to the time of the realisation of Brahman, the man is in Samsara, the characteristic of which is connection with the body. The realisation or direct vision of Brahman takes place only when the man reaches, through Devayana path, the highest heaven of Brahman called the Samvyoma. And this never takes place before the dissolution of the soul’s connection with the body.

SUTRA IV. 2. 9.

सूक्ष्मं प्रमाणतश्च तथोपलब्धेः॥४.२.९॥

sūkṣmaṃ pramāṇataśca tathopalabdheḥ ..4.2.9..

… Sukshma, of the subtle body. … Pramanatah, from the authority or the means of knowledge. … Cha, and. … Tatha, thus…. Upalahdheh, it being observed.

9. And the subtle body still persists, because of an authority of the Scripture, and because the existence of the body is actually observed even in the higher planes. — 509.

COMMENTARY

The connection with a body (whether gross or subtle) is not dissolved, so long as the Vidvan (the man who knows) exists in this world (whether the world be physical or any higher and subtler plane). That, which constitutes his subtle body still persists and goes with the man, after his throwing off his physical body. Why? Because there is an authority to that effect in the scriptures. In the Kaushitaki Upanishad (1, 3) there is a colloquy with the Moon and others hold by the departed soul of the Vidvan. From this conversation we infer that some sort of body must persist, at that stage, to enable the soul to hold conversation with the Moon and others. For it is a matter of observation, that no conversation can be held without a body. Therefore, when the Brihadaranyaka (IV., 4. 7) states that he becomes immortal even here, it means that sort of immortality which every sinless man enjoys, even without the dissolution of his connection with a body.

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