वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 4. 2. 7. 816 VEDĀNTA-KAUSTUBHA ADH. 5.] up through it, one goes to immortality. The others are for departing in other directions” (Chānd. 8.6.6 ¹), declares that a knower, too, departs from the body through a particular vein. This being so, the mode of a knower’s departure up to the beginning of the path, i.e. till entering into the vein, is just “the same” (as that of a non-knower). The scriptural declaration of “the immortality” of the knower here and now, viz “When all those desires which abide in the heart are loosened, then a mortal becomes immortal” (Bṛh. 4.4.7 ² ) really means that a knower’s prior sins are destroyed and subsequent sins do not attach to him any more ³, and not that his connection with sense-organs and the like is destroyed all at once. Vedānta-kaustubha Now, it is being considered as to whether or not the mode of departing from the body is the same for both knowers and non- knowers. On the doubt, viz. whether this mode of departure holds good only for one who does not know, or equally for a knower and a non- knower,—if it be suggested that as the Bṛhadāraṇyaka-text: “When all those desires which abide in the heart are loosened, then a mortal becomes immortal, attains Brahman here” (Bṛh. 4.4.7), declares that a knower attains immortality here and now,—so the departure is for the non-knower alone,— We reply: “And the same up to the beginning of the path”. The word “and” implies emphasis. The words: “up to” indicate the limit. “Up to the beginning of the path,” the mode of departure is the “same” for a knower and a non-knower; that is, up to the beginning of the path which begins with light, or prior to the soul’s entrance into the vein. The Chāndogya declares that a knower too departs from the body through the vein that passes out of the crown of the head. Compare the text: “There are a hundred and one veins of the heart. Of these, one goes out through the crown of the head. Going up through it, one goes to immortality. The others are for departing in other directions” (Chānd. 8.6.6). A difference, however, is stated with regard to the entering into the vein, thus: ¹ Ś, R, ŚK, B. ² Ś, R, ŚK, B. ³ Vide Br. Sū. 4.1.13.