The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c8.s7.t4: 4. Metaphysical Significance of Death
The System of the Vedânta according to Bâdarâyana's Brahma-Sûtras and Çankara's Commentary c8.s7.t4
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4. Metaphysical Significance of Death
c8.s7.t4.1
This last assertion is of importance because it shows how the strict predestination that governs life also controls its termination. The whole empirical reality is, as we know, nothing more than *kriyâ-kâraka-phalam* "the requital of works on the doer," and the whole bodily existence is *kârya-karana-sanghâta* "a complex of the organs of work" intended to produce that requital in the form of action and suffering. True the possibility is not excluded, that the works of a single existence have to be atoned for in several succeeding existences (cf. p. 1129, 11 translated above p. 112); and in souls born as plants such an assumption is unavoidable; for the rest however the view is that life both in quality and quantity is in respect of the works of the previous existence an atonement exactly measured and completely fulfilling its aim. The atonement is brought about by *bhoktritvam* and *kartritvam* (the states of enjoyer and agent); the latter condition has as its unavoidable result works which have to be atoned for again in a following existence, so that the clockwork of atonement in running down always winds itself up again; and this goes on for ever,--unless perfect knowledge is gained which, as will be seen, does not depend on merit; it makes its appearance independently to dissolve the existence in its innermost essence, to consume the seed of works and thus for all time make a continuation of transmigration impossible. On the other hand, knowledge cannot put an end to the present existence because this is conditioned by the works of an earlier birth, whose seed has already germinated and cannot therefore be consumed but demands its full retribution. So long as a balance of works remains from a previous existence, death cannot occur; if they are however exhausted, life must go out, like a lamp when the oil is burnt up,--and lead the Ignorant on fancifully elaborated ways to a retribution in the Beyond, and then back to new forms of existence; while the sages who possess the higher knowledge are immediately swallowed up in identity with Brahman, and those who possess the lower knowledge indirectly by the Devayâna or way of the Gods.
c8.s7.t4.2
It only remains for us to examine the Eschatology of our system, to follow the soul on its wanderings after death and to consider the two possible ways of its entrance into Brahman.