१३] सृर्तीयाध्याये तृतौयः पादुः ३ श्*४ तत्सुकृतदुष्कूते धूनुते 'इत्यध्यन्यपि श्रुतापि सांपराये चरमदेहवियोगकाल एव चिन्तनीया, देहवियोगादूर्ध्वं ब्रह्मप्राप्तिव्यतिरेकेण तरितव्यभोगाभावात् } तथा ह्यन्ये शाखिनः ** तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्ये इतेि देहवेियोगासमनन्तरं ब्रह्मप्राप्तिमधीयते ॥ छन्दत उभयाविरोधात् ॥ २८ ॥ द्वेहवियोगकाले पुण्यपापविमोचनश्रुतैर्देहवियोगादूर्ध्व ब्रह्मप्राप्ति- श्रुतेश्चेत्युभयश्रुत्यविरोधाद्वेतोः ** सुकृतदुष्कृंंते धूक्नुतं इत्ययं श्रुतिखण्ड-
reaches the river 'Viraja and shakes off his good and bad deeds (Kau. 37). Though it has been stated so differently, it should be meditated upon only at the time of death. After the separation from the body, the self ought not to enjoy pleasure or pain, without attaining the Brahman. Accordingly in another S'akha it is stated that the self reaches the Brahman immediately after the death. The relevant passage is this- · For him there is delay only so long as he is not freed from the body; then he will reach the Brahman' (Chand. VI.14-2). 28. Chandata Ubhayavirodhat As it is desired; on account of there being no contradiction of either. There are scriptural statements to prove that the good and evil deeds leave the self at the time of death. There are also statements to show that the Brahman ought to be attained immediately after death. There should be no contradiction between these two statements. Therefore the scriptural statement, ' He gives up good and evil deeds' (Kau. 1-37) has 1 इत्यन्यथापि M 2.
