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[SŪ. 4. 2. 16.
828 VEDĀNTA-KAUSTUBHA ADH. 8.]
directions” (Chānd 8 6.6) states that a knower departs through the
hundred and first vein that passes out of the crown of the head, while
a non-knower through others. On the doubt, vız. whether there ıs
any difference between their modes of departure—if it be suggested·
There ıs no difference, the knowledge of that particular veın being
ımpossi-blo,—
We reply: “Favoured by one who dwells in the heart”. In
accordance with the text: “‘And I am situated in the heart of all’”
(Gītā 15.15), such a “Being who dwells within the heart” is the Highest
Person,—“favoured” by Hım, who has become subject (as ıt were)
to one devoted to Hım alone and to none else, and who is the giver
of intellectual union, befitting the devotee, under all conditions This
is the veın departing through which one comes to have real know-
ledge, as evident from the statement: “‘You shall come to (attain)
similarity with me’” ¹, in accordance with the declaration by the
Lord Himself: “‘I give him intellectual union whereby they come
to me’” (Gītā 10 10) Through His grace alone, there comes to
be “a lighting up of the forepart of his abode”, i.e. of the place,—
mentioned in the scriptural text: “Having taken these elements of
light, he descends into the heart alone” (Bṛh. 4.4.1.),—belonging to
the knower who has become the favourite of the Being who dwells
in the heart. The phrase: ‘lighting up of the forepart’ means ‘the
revelation of the forepart’, i.e. the vein becomes favourable (to the
knower for departure). “With the door revealed by him,” i.e.
having the door or the base of the vein revealed by the same one
who dwells in the heart (viz. the Lord), the knower comes out
through that very hundred and first vein, which issuing forth from
the heart goes up through the crown of the head, and becomes one
with the rays of the sun.
The author states the cause of Lord’s favour, showing thereby
the absence of any partiality on the part of the Lord: “Through the
might of knowledge and through the application of the remembrance
of the path which is a supplementary part of that”. That is, owing to
the knower’s might which consists in subjugating (as it were) the object
to be known (viz. the Lord), and which is brought about by the full
perfection of knowledge; as well as owing to the meditation on the
path which is a supplementary part of knowledge, thus: ‘One day,
1 This quotation is not traceable in the Gītā.
23B