The merging of the permanent atoms of Prana and the rest is by way of identity, for) there is no separation, as is stated by an authoritative text. — 516.

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SUTRA IV. 2. 16.

अविभागो वचनात्॥४.२.१६॥

avibhāgo vacanāt ..4.2.16..

.. Avibhagah, there is no division or separation, … «Vachanat, on account of the statement.

COMMENTARY

The merging of the Prana and the rest in the Supreme Self, or rather in that aspect of Him which is Achit-Shakti called Tamas — the Great Darkness, the Root of Matter — is by way of non-separation, that is to say, by way of identity. (The Prana and the permanent atoms are resolved into this Root-Matter, losing their specific molecular nature). How do we know this? Vachanat — because of a text. In the Prashna Upanishad, (VI, 5), we have the following:

As these rapid ocean-going rivers, on reaching the ocean, go to rest, lose their name and form, and are said «they are in the ocean»; so indeed of the Great Beholder, these sixteen Purusha-going Principles, on reaching the Purusha, go to rest, losing their name and form, and men say, «They are in the bosom of the Lord», — He then becomes above all Principles, and the immortal. About it is this verse.

The above verse shows that the sixteen Kalas or portions of the body of the soul merge in the Supreme Self, called here the Purusha or the person. [The sixteen Kalas (permanent parts) are the eleven sense-organs and the five Tanmatras: or the eleven sense-organs and the five Pranas]. It further mentions that they lose their name and form. When these permanent atoms (called sixteen Kalas) are thus merged in the Root-Matter aspect of Brahman, then the Jiva becomes Akala or partless, permanent-atomless, then he becomes immortal. So long as these atoms (Kalas) retain their name and form, their distinctive nature, the man does not gain immortality.

The sense is this. The subtle body of the sage when he leaves the dense body, though no longer having the power to ensnare the sage in its meshes, yet follows him in his journey towards heaven, for, it is burnt up by Vidya, like the burnt up piece of coal, which retains the form of coal but is a mass of ashes. But when the sage goes beyond the cosmic Egg, then this semblance of the subtle body, which was following him so long, also falls away from him at the last moment, when the eighth covering of the Egg, the covering of the Pure Prakriti (or the Root-Matter) is pierced by the soul. Here the subtle body drops down and is resolved into the matter of the Pure Prakriti. This is the meaning of the symbol that the soul bathes in the river called Viraja or Rajas-less. After this bath, the soul leaving behind the subtle body in the river Viraja, (like the Pilgrim in the famous allegory of Bunyan leaving his burden) proceeds in all its pristine parity, in the Body called Brahma-Vapuh — the Body-Divine created by the mere Will of the Lord, and away from all taints of Prakriti, unites with Brahman i and enjoys the Bliss of Heaven.

Adhikarana VIII — The method of the going

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