IV-2 Śrī Bhāshya | Rāmānuja | 7-8
Topic 7 - The organs of the knower of the Nirguna Brahman get merged in It at death
Sutra 4,2.15
तानि परे, तथाह्याह ॥ १५ ॥
tāni pare, tathāhyāha || 15 ||
tāni—Those; pare—in the Supreme Brahman; tathā—so; hi—for; āha—(the scripture) says.
15. Those (Prāṇas) (are merged) in the Supreme Brahman, for so (the scripture) says.
It has been shown that at the time of departure from the body the soul together with the organs and Prāṇas unites itself with the subtle elements, fire and the rest; and the notion that the soul of him who knows forms an exception has been disposed of. The further question now arises whether those subtle elements move on towards producing their appropriate effects, in accordance with the works or the nature of meditation (of some other soul with which those elements join themselves), or unite themselves with the highest Self.--The Pūrvapakshin holds that, as in the case of union with the highest Self, they could not give rise to their peculiar effects, i.e. the experience of pleasure and pain, they move towards some place where they can give rise to their appropriate effects.--Of this view the Sūtra disposes. They unite themselves with the highest Self; for Scripture declares 'warmth in the highest Being' (Kh. Up. VI, 8, 6). And the doings of those elements must be viewed in such a way as to agree with Scripture. As in the states of deep sleep and a pralaya, there is, owing to union with the highest Self, a cessation of all experience of pain and pleasure; so it is in the case under question also.--Here terminates the Adhikaraṇa of 'union with the Highest.'
Topic 8 - The digits (Kalās) of the knower of the Nirguna Brahman attain absolute non-distinction with Brahman at death
Sutra 4,2.16
अविभागः, वचनात् ॥ १६ ॥
avibhāgaḥ, vacanāt || 16 ||
avibhāgaḥ—Non-distinction; vacanāt—on account of the statement (of the scriptures).
16. (Absolute) non-distinction (with Brahman of the parts merged takes place) according to the statement (of the scriptures).
Is this union with the highest Self to be understood as ordinary 'merging,' i.e. a return on the part of the effected thing into the condition of the cause (as when the jar is reduced to the condition of a lump of clay), or as absolute non-division from the highest Self, such as is meant in the clauses preceding the text last quoted, 'Speech is merged in mind'? etc.--The former view is to be adopted; for as the highest Self is the causal substance of all, union with it means the return on the part of individual beings into the condition of that causal substance.--This view the Sūtra rejects. Union here means non-division, i.e. connexion of such kind that those subtle elements are altogether incapable of being thought and spoken of as separate from Brahman. This the text itself declares, since the clause 'warmth in the highest Being' is connected with and governed by the preceding clause 'Speech is merged in mind.' This preceding clause intimates a special kind of connexion, viz. absolute non-separation, and there is nothing to prove that the dependent clause means to express something different; nor is there any reason why at the time of the soul's departure those elements should enter into the causal condition; nor is there anything said about their again proceeding from the causal substance in a new creation.
--Here terminates the Adhikaraṇa of 'non- separation.'