6. Not with one; for both declare this.
Not with one; because each element by itself is incapable of producing an effect. Such incapability is declared by Scripture and tradition alike. The text 'Having entered these beings with this jîva soul let me reveal names and forms—let me make each of these three tripartite' (Ch. Up. VI, 3) teaches that the elements were rendered tripartite in order to be capable of evolving names and forms; and of similar import is the following Smriti text, 'Possessing various powers these (elements), being separate from one another, were unable to produce creatures without combining. But having entered into mutual conjunction they, from the Mahat down to individual beings, produce the Brahma egg.' From this it follows that in the clause 'breath is united with fire' the word fire denotes fire mixed with the other elements. Breath and soul therefore are united with the aggregate of the elements.—Here terminates the adhikarana of 'the elements.'
7. And it is common up to the beginning of the way; and the immortality (is that which is obtained), without having burned.
Is this departure of the soul common to him who knows and him who does not know?—It belongs to him only who does not know, the Pûrvapakshin holds. For Scripture declares that for him who knows there is no departure, and that hence he becomes immortal then and there (irrespective of any departure of the soul to another place), 'when all desires which once dwelt in his heart are undone, then the mortal becomes immortal, then he obtains Brahman' (Bri. Up. IV, 4, 7). This view the Sûtra sets aside. For him also who knows there is the same way of passing out up to the beginning of the path, i.e. previously to the soul's entering the veins. For another text expressly declares that the soul of him also who knows passes out by way of a particular vein: 'there are a hundred and one veins of the heart; one of them penetrates the crown of the head; moving upwards by that a man reaches immortality, the others serve for departing in different directions' (Ch. Up. VIII, 6, 5). Scripture thus declaring that the soul of him who knows passes out by way of a particular vein, it must of course be admitted that it does pass out; and as up to the soul's entering the vein no difference is mentioned, we must assume that up to that moment the departure of him who knows does not differ from that of him who does not know. A difference however is stated with regard to the stage of the soul's entering the vein, viz. Bri. Up. IV, 4, 2, 'By that light the Self departs, either through the eye, or through the skull, or through other parts of the body.' As this text must be interpreted in agreement with the text relative to the hundred and one veins, the departure by way of the head must be understood to belong to him who knows, while the other modes of departing belong to other persons. The last clause of the Sûtra 'and the immortality, without having burned' replies to what the Pûrvapakshin said as to the soul of him who knows being declared by Scripture to attain to immortality then and there. The immortality referred to in the text 'when all desires of his heart are undone' denotes that non-clinging and destruction of earlier and later sins which comes to him who knows, together with the rise of knowledge, without the connexion of the soul with the body, and the sense-organs being burned, i.e. dissolved at the time.—'He reaches Brahman' in the same text means that in the act of devout meditation the devotee has an intuitive knowledge of Brahman.
8. Since, up to the union with that (i.e. Brahman) the texts describe the Samsâra state.
The immortality referred to must necessarily be understood as not implying dissolution of the soul's connexion with the body, since up to the soul's attaining to Brahman the texts describe the Samsâra state. That attaining to Brahman takes place, as will be shown further on, after the soul—moving on the path the first stage of which is light— has reached a certain place. Up to that the texts denote the Samsâra state of which the connexion with a body is characteristic. 'For him there is delay so long as he is not delivered (from the body); then he will be united' (Ch. Up. VI, 14, 2); 'Shaking off all evil as a horse shakes his hairs, and as the moon frees herself from the mouth of Râhu; having shaken off the body I obtain self, made and satisfied, the uncreated world of Brahman' (VIII, 13).
9. And the subtle (body persists), on account of a means of knowledge, it being thus observed (in Scripture).
The bondage of him who knows is not, at that stage, dissolved, for this reason also that the subtle body continues to persist.—How is this known?—Through a means of knowledge, viz. because it is thus seen in Scripture. For Scripture states that he who knows, when on the path of the gods, enters into a colloquy with the moon and others, 'he is to reply,' &c. (Kau. Up. I, 3 ff.). This implies the existence of a body, and thence it follows that, at that stage, the subtle body persists. The state of bondage therefore is not yet dissolved.
10. Hence not in the way of destruction of bondage.
It thus appears that the text 'when all desires which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman' (Bri. Up. IV, 4, 7), does not mean such immortality as would imply complete destruction of the state of bondage.