IV-2 Śrī Bhāshya | Rāmānuja | 11

Topic 11 - The soul of the knower of the Saguṇa Brahman goes to Brahmaloka even if he should die during the southern course of the sun

Sutra 4,2.20

अतश्चायने’पि दक्षिणे ॥ २० ॥

ataścāyane’pi dakṣiṇe || 20 ||

ataḥ—For the same reason; —and; ayane—during the sun’s course; api—even; dakṣiṇe—southern.

20. And for the same reason (the soul follows the rays) even during the sun’s southern course.

The reasoning stated above also proves that the owner of true knowledge who may happen to die during the southern progress of the sun reaches Brahman. A further doubt, however, arises here. The text 'He who dies during the sun's southern progress reaches the greatness of the Fathers and union with the moon' (Mahānār. Up. 25) declares that he who dies during the southern progress reaches the moon; and the other text 'when this ceases they return again the same way' (Bri. Up. VI, 2, 16) states that he returns again to the earth. We further know that Bhīshma and others, although fully possessing the knowledge of Brahman, put off their death until the beginning of the northern progress. All this seems to prove that he who dies during the southern progress does not reach Brahman.--This doubt we dispose of as follows. Those only who do not possess true knowledge return from the moon; while he who has such knowledge does not return even after he has gone to the moon. For a complementary clause in the Mahānārāyaṇa Up., 'from there he reaches the greatness of Brahman,' shows that the abode in the moon forms for him, who having died during the southern progress wishes to reach Brahman, a mere stage of rest. And even if there were no such complementary passage, it would follow from the previously stated absence of any reason for bondage that the going of the wise man's soul to the moon in no way precludes his reaching Brahman. Bhīshma and others who through the power of Yoga were able to choose the time of their death put it off until the beginning of the northern progress in order to proclaim before the world the excellence of that season and thus to promote pious faith and practice.--But we also meet with an authoritative statement made with reference to wise men about to die, as to difference of time of death being the cause of a man either returning or not returning to this world, 'I will declare at which time the Yogins departing return not, and also the time at which they return. The sire, the light, the day, the bright fortnight, the six months of the sun's northern progress--the knowers of Brahman departing there go to Brahman. The smoke, the night, the dark fortnight, the six months of the southern progress--the Yogin departing there having reached the light of the moon returns again. These are held to be the perpetual paths of the world--the white and the black; by the one man goes not to return, by the other he returns again' (Bha. Gī. VIII, 23-26).--To this point the next Sūtra refers.

Sutra 4,2.21

योगिनः प्रति च स्मर्येते, स्मार्ते चैते ॥ २१ ॥

yoginaḥ prati ca smaryete, smārte caite || 21 ||

yoginaḥ prati—With respect to the Yogis; ca—and; smaryete—the Smriti declares; smārte—belonging to the class of Smriti; ca—and; ete—these two.

21. And (these times) the Smriti declares with respect to the Yogis; and these two (Yoga and Sānkhya according to which they practise Sādhana) are classed as Smṛiti (and not Śrutis).

The text quoted does not state an injunction for those about to die, of a special time of death; but there are rather mentioned in it those two matters belonging to Smriti and therefore to be remembered, viz. the two paths--the path of the Gods and the path of the Fathers--with a view to those who know and practise Yoga; the text intimating that Yogins should daily think of those paths which are included in Yoga meditation. In agreement herewith the text concludes, 'Knowing these two paths no Yogin is ever deluded. Hence in all times, O Arjuṇa, be engaged in Yoga' (Bha. Gī. VIII, 27). Through the terms 'the fire, the light,' 'the smoke, the night,' etc. the path of the Gods and the path of the Fathers are recognised. Where, in the beginning, the text refers to 'the time when,' the word 'time' must be understood to denote the divine beings ruling time, since Fire and the rest cannot be time. What the Bha. Gī. aims at therefore is to enjoin on men possessing true knowledge the remembrance of that path of the Gods originally enjoined in the text, 'they go to light' (Kh. Up. IV, 15, 10); not to determine the proper time of dying for those about to die.

-- Here terminates the Adhikaraṇa of 'the southern progress.'