ॐ वाङ्ग्मनसि दर्शनाच्छब्दाच्च ॐ ॥ ४.२.१॥
ॐ vaṅgmanasi darsanacchabdacca ॐ || 4.2.1||
ॐ अत एव च सर्वाण्यनु ॐ ॥ ४.२.२॥
ॐ ata eva ca sarvanyanu ॐ || 4.2.2||
ॐ तन्मनः प्राण उत्तरात् ॐ ॥ ४.२.३॥
ॐ tanmanah prana uttarat ॐ || 4.2.3||
ॐ सोऽध्यक्षे तदुपगमादिभ्यः ॐ ॥ ४.२.४॥
ॐ so'dhyakse tadupagamadibhyah ॐ || 4.2.4||
ॐ भूतेषु तच्छ्रुतेः ॐ ॥ ४.२.५॥
ॐ bhutesu tacchruteh ॐ || 4.2.5||
ॐ नैकस्मिन् दर्शयतो हि ॐ ॥ ४.२.६॥
ॐ naikasmin darsayato hi ॐ || 4.2.6||
ॐ समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य ॐ ॥ ४.२.७॥
ॐ samana casrtyupakramadamrtatvam canuposya ॐ || 4.2.7||
ॐ तदपीतेः संसारव्यपदेशात् ॐ ॥ ४.२.८॥
ॐ tadapiteh samsaravyapadesat ॐ || 4.2.8||
ॐ सूक्ष्मं प्रमाणतश्च तथोपलब्धेः ॐ ॥ ४.२.९॥
ॐ suksmam pramanatasca tathopalabdheh ॐ || 4.2.9||
ॐ नोपमर्देनातः ॐ ॥ ४.२.१०॥
ॐ nopamardenatah ॐ || 4.2.10||
ॐ अस्यैव चोपपत्तेरूष्मा ॐ ॥ ४.२.११॥
ॐ asyaiva copapatterusma ॐ || 4.2.11||
ॐ प्रतिषेधादिति चेन्न शारीरात् ॐ ॥ ४.२.१२॥
ॐ pratisedhaditi cenna sarirat ॐ || 4.2.12||
ॐ स्पष्टो ह्येकेषाम् ॐ ॥ ४.२.१३॥
ॐ spasto hyekesam ॐ || 4.2.13||
ॐ स्मर्यते च ॐ ॥ ४.२.१४॥
ॐ smaryate ca ॐ || 4.2.14||
ॐ तानि परे तथा ह्याह ॐ ॥ ४.२.१५॥
ॐ tani pare tatha hyaha ॐ || 4.2.15||
ॐ अविभागो वचनात् ॐ ॥ ४.२.१६॥
ॐ avibhago vacanat ॐ || 4.2.16||
ॐ तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्यात्तच्छेषगत्यनुस्मृतियोगाच्च हार्दानुगृहीताः शताधिकया ॐ ॥ ४.२.१७॥
ॐ tadoko'grajvalanam tatprakasitadvaro vidyasamarthyattacchesagatyanusmrtiyogacca hardanugrhitah satadhikaya ॐ || 4.2.17||
ॐ रश्म्यनुसारी ॐ ॥ ४.२.१८॥
ॐ rasmyanusari ॐ || 4.2.18||
ॐ निशि नेति चेन्न संभन्धात् ॐ ॥ ४.२.१९॥
ॐ nisi neti cenna sambhandhat ॐ || 4.2.19||
ॐ यावद्देहभावित्वाद्दर्शयति च ॐ ॥ ४.२.२०॥
ॐ yavaddehabhavitvaddarsayati ca ॐ || 4.2.20||
ॐ अतश्चायनेऽपि दक्षिणे ॐ ॥ ४.२.२१॥
ॐ atascayane'pi daksine ॐ || 4.2.21||
ॐ योगिनः प्रति स्मर्यते स्मार्ते चैते ॐ ॥ ४.२.२२॥
ॐ yoginah prati smaryate smarte caite ॐ || 4.2.22||
चतुर्थाध्यायस्य द्वितीयः पादः समाप्तः
caturthadhyayasya dvitiyah padah samaptah
ॐ वाङ्ग्मनसि दर्शनाच्छब्दाच्च ॐ ॥ ४.२.१॥
ॐ vaṅgmanasi darsanacchabdacca ॐ || 4.2.1||
The (function) of the organ of speech merges in the mind (at the time of death) for so it is seen and so the Upanishads say.
ॐ अत एव च सर्वाण्यनु ॐ ॥ ४.२.२॥
ॐ ata eva ca sarvanyanu ॐ || 4.2.2||
And for the same reason all the functions of all the organs get merged in the mind.
ॐ तन्मनः प्राण उत्तरात् ॐ ॥ ४.२.३॥
ॐ tanmanah prana uttarat ॐ || 4.2.3||
That mind merges in the vital force as is revealed in the subsequent text.
ॐ सोऽध्यक्षे तदुपगमादिभ्यः ॐ ॥ ४.२.४॥
ॐ so'dhyakse tadupagamadibhyah ॐ || 4.2.4||
That one (ie., the vital force) is (known to be) withdrawn into the ruler (ie., the individual Self) from such facts as approaching that (Self at the time of death).
ॐ भूतेषु तच्छ्रुतेः ॐ ॥ ४.२.५॥
ॐ bhutesu tacchruteh ॐ || 4.2.5||
The soul comes to stay among the elements, it being so declared by the Upanishads.
ॐ नैकस्मिन् दर्शयतो हि ॐ ॥ ४.२.६॥
ॐ naikasmin darsayato hi ॐ || 4.2.6||
(The soul does) not (come to stay) amidst a single element, for both (the Upanishads and Smritis) show otherwise.
ॐ समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य ॐ ॥ ४.२.७॥
ॐ samana casrtyupakramadamrtatvam canuposya ॐ || 4.2.7||
And the mode of departure (at the time of death) is the same (for the knower of the qualified Brahman and the ignorant man) up to the beginning of the path (of the gods); and the immortality (that is spoken of) is the one that is attained without burning ignorance.
ॐ तदपीतेः संसारव्यपदेशात् ॐ ॥ ४.२.८॥
ॐ tadapiteh samsaravyapadesat ॐ || 4.2.8||
That group of elements (counting from fire) continues till complete liberation; for there is a declaration of the continuance of the transmigratory state till then
ॐ सूक्ष्मं प्रमाणतश्च तथोपलब्धेः ॐ ॥ ४.२.९॥
ॐ suksmam pramanatasca tathopalabdheh ॐ || 4.2.9||
That fire (as also other elements) is minute in its nature, as also in size, because it is seen to be so.
ॐ नोपमर्देनातः ॐ ॥ ४.२.१०॥
ॐ nopamardenatah ॐ || 4.2.10||
For this (very) reason the subtle body is not destroyed even when the gross one is.
ॐ अस्यैव चोपपत्तेरूष्मा ॐ ॥ ४.२.११॥
ॐ asyaiva copapatterusma ॐ || 4.2.11||
And this warmth belongs to this subtle body to be sure, for that stands to reason.
ॐ प्रतिषेधादिति चेन्न शारीरात् ॐ ॥ ४.२.१२॥
ॐ pratisedhaditi cenna sarirat ॐ || 4.2.12||
If it be contended that the organs of the man of knowledge do not depart from the body because of the denial in the scripture, then (according to the opponent) it is not so, for the denial is about the departure from the individual soul.
ॐ स्पष्टो ह्येकेषाम् ॐ ॥ ४.२.१३॥
ॐ spasto hyekesam ॐ || 4.2.13||
This is not so, for in case of the followers of one recension there is a clear denial of the soul's departure.
ॐ स्मर्यते च ॐ ॥ ४.२.१४॥
ॐ smaryate ca ॐ || 4.2.14||
And the Smriti also says so.
ॐ तानि परे तथा ह्याह ॐ ॥ ४.२.१५॥
ॐ tani pare tatha hyaha ॐ || 4.2.15||
Those organs get merged in the supreme Brahman, for such is the declaration of the Upanishad
ॐ अविभागो वचनात् ॐ ॥ ४.२.१६॥
ॐ avibhago vacanat ॐ || 4.2.16||
(Absolute) non-distinction (with Brahman comes about) on the authority of the scriptural declaration.
ॐ तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्यात्तच्छेषगत्यनुस्मृतियोगाच्च हार्दानुगृहीताः शताधिकया ॐ ॥ ४.२.१७॥
ॐ tadoko'grajvalanam tatprakasitadvaro vidyasamarthyattacchesagatyanusmrtiyogacca hardanugrhitah satadhikaya ॐ || 4.2.17||
(When the soul of the man who has realized the qualified Brahman is about to depart), there occurs an illumination of the top of the heart. Having that door illumined by that light, the soul, under the favour of Him who resides in the heart, departs through the hundred and first nerve, owing to the efficacy of the knowledge and the appropriateness of the constant thought about the course which is a part of that knowledge.
ॐ रश्म्यनुसारी ॐ ॥ ४.२.१८॥
ॐ rasmyanusari ॐ || 4.2.18||
(The soul of the man of knowledge) proceeds by following the rays of the sun.
ॐ निशि नेति चेन्न संभन्धात् ॐ ॥ ४.२.१९॥
ॐ nisi neti cenna sambhandhat ॐ || 4.2.19||
ॐ यावद्देहभावित्वाद्दर्शयति च ॐ ॥ ४.२.२०॥
ॐ yavaddehabhavitvaddarsayati ca ॐ || 4.2.20||
If it be argued that the soul departing at night can have no progress along the rays, then it is not so, since the connection between the nerve and the rays continues as long as the body lasts; and this is revealed in the Upanishad.
ॐ अतश्चायनेऽपि दक्षिणे ॐ ॥ ४.२.२१॥
ॐ atascayane'pi daksine ॐ || 4.2.21||
For the very same reason (the soul gets the result of knowledge) even when departing during the sun's southern course.
ॐ योगिनः प्रति स्मर्यते स्मार्ते चैते ॐ ॥ ४.२.२२॥
ॐ yoginah prati smaryate smarte caite ॐ || 4.2.22||
And these times etc., are mentioned in the Smriti for the Yogins; and these (paths of) Samkhya and Yoga are mentioned in the Smritis and not the Vedas.
चतुर्थाध्यायस्य द्वितीयः पादः समाप्तः
caturthadhyayasya dvitiyah padah samaptah
Thus ends the 2nd padaha of the 4th adhyaya of the holy brahma sutras.
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