His being responsible for all the actions of the soul (cf first Rea I.) : What may be considered to be a direct answer to 1he third question of Naciketas in the I w¢ * Ye yam brate wiciisc..” (20) is here given by Yama who says f•O Gautama, srely I shall teach you now the secret eternal Brahman and what the soul becomes after departure (release) ” (V. 6-7) Some souls enter wombs for getting bodies ; others take up He form of the conving in accordance with karma and in accordance with Knowledge ", with which we may profitably compare Sri Krsna's reply to Arjuna's answer (BhGita VI. 40 47 ). The point at issue is, it may be noted, regarding the seeker mainly, and should not be held to be a reply regarding the ordiuary man who has not entered on the spirtual path or Yogic evolution
It may be seen here that Yama promises to teach first this secret eternal Brahman and then as to what be connes of the liberated soil after its departure from its body. Yana however as wers the second part first in rnantra 7, and the first is answered in the eighth mantra. This again shows that the third question after all refers not only to what becomes of the liberated soul after departure but also to the Nature of the Supreme Self, Brahman (who is held to be the Self of all souls including the departed and ibelated ones). The parammar syka in mantra 14 may have a possible reference to the Auandavalli of the Taittiriyop¢. आ1 53rd wherein this description of Brahman is developed at length. 'Thus if the IS६-Rsi described the realization of God as the indwelling Lord of all beings and things, as leading to non-revulsion, non-grief and non-feat, if the Kena•R$i taught the Supreme Cause as the f• Desirable" (Tad Vanan), know lege of Whou as such unakes the realiser desireablethe Katla Seer, Vama. promises a more integral realization of the Desirable" as the re]yas, as the transcendent Bliss, paranam
VI Val. his alli deals with the Yoga of attainment in 9th, 10th an $ Alth verses. In mantra 4, with regard to the
