हिन्दी
The repetition (of hearing, reflection, and meditation on the teaching of the Self is necessary), on account of the repeated instruction by the scriptures.
And on account of the indicatory mark.
But (the Sruti texts) acknowledge (Brahman) as the self (of the meditator) and also teach others (to realize It as such).
(The meditator is) not (to see the self) in the symbol, because he is not (that).
(The symbol is) to be viewed as Brahman (and not in the reverse way), on account of the elevation (of the symbol thereby).
And the ideas of the sun etc. (are to be superimposed) on the subordinate members (of sacrificial acts), because (in that way alone would the statement of the scriptures) be consistent.
(One has to practise Upasana) sitting, because (in that way alone) it is possible.
And on account of meditation (implying that).
And referring to (its) immobility (the scriptures attribute meditativeness to the earth).
The Smriti texts also say (the same thing).
Wherever concentration of mind (is attained), there (it is to be practised), there being no specification (as to place).
Till death (meditations have to be observed), because (their observance) even at that moment is seen (from the scriptures).
When that (Brahman) is realized (there result) the non-clinging and destruction of the subsequent and previous sins respectively, because it is (so) declared (by the scriptures).
Thus, there is non-clinging of the other (i.e., virtue) also; but at death (Liberation i.e., Videhamukti is certain).
But (of his) former works only those which have not begun to yield results (are destroyed by Knowledge); (for) death is the limit (set by the scriptures for Liberation to take place).
But (the results of daily) Agnihotra etc. (are not destroyed by Knowledge; these) contribute to the very same result as Knowledge (i.e., Liberation), because that is seen from the scriptures.
(There are) indeed (good works) also different from this (daily Agnihotra and the like), (with reference to which is the statement) of some (Sakhas); (this is the view) of both (Jaimini and Badarayana).
Because (the statement), “Whatever (he does) with knowledge,” indicates this.
But having exhausted by enjoyment the other two works (viz. good and evil works that have begun to bear fruit), (he) becomes one (with Brahman).
Speech (is merged) in mind, because it is so seen, and there are scriptural statements (to that effect).
And for the same reason all (organs) follow (mind, i.e., get their functions merged in it).
That mind (is merged) in Prana, (as is seen) from the subsequent clause (of the Sruti cited).
That (Prana) is merged in the ruler (Jiva) on account of (statements expressing) approach to that etc.
In the elements (is merged) (the Jiva with the Pranas), as it is seen from the Sruti.
(The soul with Prana is merged) not in one (element only), for both (the Sruti and Smriti) declare so.
And common (is the mode of departure at the time of death for both the knower of the Saguna Brahman and the ignorant) up to the beginning of their ways; and the immortality (of the knower of the Saguna Brahman is only relative), not having burnt (ignorance).
That (fine body lasts) up to the attainment of Brahman (through Knowledge), because (the scriptures) declare the state of relative existence (till then).
(This fine body) is subtle (by nature) and size, because it is so experienced.
Therefore (this subtle body is) not (destroyed) by the destruction (of the gross body).
And to this (fine body) alone does this (bodily) heat belong, because this (only) is possible.
If it be said (that the Pranas of a knower of Brahman do not depart), on account of the Sruti denying it; (we say) not so, (because the scripture denies the departure of the Pranas) from the individual soul (and not from the body).
For (the denial of the departure) is clear (in the texts) of some (schools).
And the Smriti (also) says (so).
Those (Pranas) (are merged) in the Supreme Brahman, for so (the scripture) says.
(Absolute) non-distinction (with Brahman of the parts merged takes place) according to the statement (of the scriptures).
(When the soul of a knower of the Saguna Brahman is about to depart from the body, there is) the illumining of the top of its abode (the heart); with the passage (for the exit of the soul) illumined by this light (the soul departs), being favoured by Him who resides in the heart, along that nerve which is beyond the hundred (i.e. the hundred and first nerve or the Sushumna) owing to the efficacy of the knowledge and the appropriateness of his constant meditation on the way which is a part of that knowledge.
(The soul of a knower of the Saguna Brahman when he dies) follows the rays (of the sun).
If it be said (that the soul does) not (follow the rays) in the night, (we say) not so, because the connection (of the nerves and the rays) continues as long as the body lasts; (the Sruti) also declares (this).
And for the same reason (the soul follows the rays) even during the sun’s southern course.
And (these times) the Smriti declares with respect to the Yogis; and these two (Yoga and Sankhya according to which they practise Sadhana) are classed as Smritis (and not Srutis).
(On the path connected with deities) beginning with that of the flame {the soul of the knower of the Saguna Brahman travels to Brahmaloka after death), that being well known (from the Sruti).
(The departed soul of a knower of the Saguna Brahman goes) from the deity of the year to the deity of the air, on account of the absence and presence of specification.
After (reaching) the deity of lightning (the soul reaches) Varuna, on account of the connection (between the two).
(These are) deities conducting the soul (on the path of the gods), on account of indicatory marks to that effect.
(That deities are meant in those texts) is established, because both (i.e., the traveller and the path) are benumbed (i.e., unconscious).
From thence (the souls are guided) by the very same (superhuman) person who comes to lightning, that being known from the Sruti.
The relative (Brahman) (is attained by the soul going by the path of the gods), (so says) Badari, on account of the possibility of its being the goal (of a journey).
And on account of the qualification (with respect to this Brahman in another text).
But on account of the nearness (of the Saguna Brahman to the Supreme Brahman, it is) designated as that (Supreme Brahman).
On the dissolution of the Brahmaloka (the souls attain), along with the ruler of that world, what is higher than that (i.e., the Supreme Brahman), on account of the declaration of the Sruti.
And on account of the Smriti (texts supporting this view).
The Supreme (Brahman) (is attained by the souls going by the path of the gods), (so says) Jaimini, on account of that being the primary meaning (of the word ‘Brahman’).
And because the Sruti declares that.
And the desire to attain Brahman (which an Upasaka has at the time of death can) not (be with respect to) the Saguna Brahman.
Badarayana says that (the superhuman being) leads (to Brahmaloka only) those who do not use a symbol (of Brahman) in their meditations, there being no contradiction if this distinction is made, and (it being construed by the principle) as is the meditation on that (so does one become).
And the scripture declares a difference (with respect to meditations on symbols).
(When the Jiva) has attained (the highest light) there is manifestation (of its real nature), as we know from the word ‘own’.
(The Self which manifests Its true nature attains) Liberation, (as is known), from the premise (made in the scriptures).
(The ‘light’ attained by the Jiva is) the Supreme Self; on account of the context.
(The Jiva in the state of Liberation exists) as inseparable (from Brahman), for it is so seen from the scriptures.
(The liberated soul exists) as possessed of the attributes of Brahman; (so says) Jaimini, on account of the reference etc.
(The liberated soul exists) solely as Pure Intelligence, that being its true nature; thus Audulomi (thinks).
Even if it be so (i.e., if the liberated soul exists as Pure Intelligence), on account of former qualities existing owing to reference (we can accept them from the relative standpoint, for) there is no contradiction (between the two); (so thinks) Badarayana.
But through mere will (the released souls attain their purpose), for the scriptures say so.
And for this very reason the released soul is without a lord.
There is absence (of body and organs, in the case of the released souls) (considers) Badari, because (the scripture) says thus.
(The released soul) possesses (a body and the organs), considers Jaimini, because the scriptures declare (the capacity on the part of such a soul to assume) diverse forms.
From this Badarayana (surmises) (that the released soul is) of both kinds, like the twelve days’ sacrifice.
In the absence of a body (the fulfilment of desires is possible) as in dreams, since this is reasonable.
When the body exists (the fulfilment of desires is) as in the waking state.
(The released soul’s) animating (different bodies) is like that of a flame, because so the scripture shows.
(The declaration of absence of all cognition is made) having in view either of the two states, viz. deep sleep and absolute union (with Brahman), for this is made clear (by the scriptures).
(The released soul attains all lordly powers) except the power of creation etc., on account of (Iswara being) the subject-matter (of all texts where creation etc. are described), and (the released souls) not being mentioned (in that connection).
If it be said (that the released soul attains absolute powers) on account of direct teaching (of the scriptures), (we say) no, for the scriptures declare (that the released soul attains Him) who entrusts the sun etc. (with their offices) and resides in those spheres.
And (there is a form of the Supreme Lord) which is beyond all created things, because so the scripture declares (His) existence (in a twofold form).
And thus, perception and inference show.
And because of the indications (in the scriptures) of equality (of the released soul with the Lord) only with respect to enjoyment.
(There is) no return (for these released souls); on account of scriptural declaration (to that effect).
