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16. It refers either to dreamless sleep or to union (sampatti); for this is manifested.

Texts as the one last quoted do not refer to the released soul, but either to deep sleep or to 'union' (sampatti), i.e. the time of dying; the latter in accordance with the text 'then his speech is united (sampadyate) with his mind,--heat with the highest divinity' (Kh. Up. VI, 15, 1). In both those states the soul attains to the highest Self and is unconscious. That in the states of deep sleep and dying the soul is unconscious and that the released soul is all-knowing, Scripture reveals. The text 'In truth he thus does not know himself that he is I, nor does he know anything

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that exists. He is gone to utter annihilation. I see no good in this' (Kh. Up. VIII, 11, 1) declares that the soul is unconscious in the state of deep sleep; and a subsequent text in the same section declares the released soul to be all-knowing, 'He seeing these pleasures with the divine eye, i.e. the mind, rejoices' (VIII, 12, 5). The same is clearly stated in the text,'He who sees this sees everything, and obtains everything everywhere' (VII, 2, 6, 2). That at death there is unconsciousness appears from the text, 'having risen from these elements he vanishes again in them. When he has departed there is no more knowledge ' (Bri. Up. IV, 5, 13). From all this it follows that the text as to the soul being held in embrace by the prâa Self refers either to deep sleep or death.--Here terminates the adhikarana of 'non-being.'

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