वेदान्तसारः/चतुर्थाध्यायः/द्वितीयःपादः
चतुर्थाध्याये द्वितीयः पादः ॥
वागधिकरणम् १
वाङ् मनसि दर्शनाच्छब्दाच्च ॥ १ ॥
"अस्य सोम्य पुरुषस्य प्रयतो बाङ् मनसि संपघते " इति शब्दात्, उत्क्रान्तौ मनसः प्रागेव वाच उपरतिदर्शनाच्च वाङ् मनसि संपद्यते संयुज्यते इति ॥
अत एव सर्वाण्यनु ॥ ९ ॥
ADHYAYA IV, PADA II
VAGADHIKARAA 1
1. Van manasi dars'anacchabdacca
Speech reaches the mind, on account of this being seen and of scriptural statement.
The scriptural statement is this: '0 dear, when a man departs from hence, his speech is combined with. mind' (Chand. VI.8.6). Suppose a person departs from this world. In his case the organ of speech stops working even before his mind ceases to function. Hence it is right to say that speech reaches with the mind.
2. Ata eva sarvanyanu
And for the same reason all follow after it.
संयुज्यत इति omitted, M1, 2Pr.अतः सर्वेद्रियैर्मनसि संपद्यमानैः इति शब्दात् , उपरतिदर्शनाच्च वाचमनु सर्वाणीन्दियाणि मनसि संयुज्यन्ते ॥
मनोऽधिकरणम् २
तन्मनः प्राण उत्तरात् ॥ ३ ॥
उत्तरात् " मनः प्राणे " इति शब्दात् सर्वेन्द्रिययुक्तं मनः प्राणे संयुज्यते ॥
अध्यक्षाधिकरणम् ३
सोऽध्यक्षे तदुपगमादिभ्यः ॥ ४ ॥
The clause' For the same reason' means because there is the text -' All sense-organs are combined with mind.' and because also they stop working before the mind ceases to function. Subsequent to the organ of speech, all the sense- organs are combined with the mind.
MANODHIKARANA 2
3. Tanmanah prana uttarat
That mind combines with Prana (i.e., breath) owing to the subsequent statement.
There is a subsequent statement in the scripture namely, 'Mind combines with breath' (Chand. VI-8-6). The mind together with all the sense-organs reaches the breath.
ADHYAKADHIKARANA 3
4. Sodhyakse tadupagamadibyah
That breath is united with the chief on account of going to it etc.
सर्व omitted M3, Pr. च added after Pr.
स प्राणोऽनन्तरं जीवेन संयुज्यते, " एवमेवेममात्मानमन्तकाले सर्वे
प्राणा अभिसमायन्ति " इति प्राणस्य जीवोपगमादिश्रुतेः ॥
भूताधिकरणम् ४
भूतेषु तच्छ्रुतेः ॥ ५ ॥
" प्राणस्तेजसि " इतेि भूतान्तरसंसृष्टं तेजोऽभिधीयत इति प्राणो भूतेषु संयुज्यते' ॥
नैकस्मिन् दर्शयतो हि ॥ ६ ॥
“ तेजसि " इति न तेजोमात्रे, त्रिवृत्करणश्रुतिस्मृतिभ्यां केवलस्य तेजसोऽनवस्थानात् ||
That breath then reaches the individual self. This is stated in the scriptural text-' At the end all the breaths go to the self' (Brh. IV -3-38).
BHUTADHIKARANA 4
5. Bhutesu tacchrutech . . The Prana joins with elements, this being stated.
In the scriptural text-' The Prana joins with fire' (Chand. VI-8-6) the word fire denotes the fire combined with other elements. Therefore the Prana joins with elements.
6. Naikasmin dars'ayato hi
Not with one element; for both statements declare this.
'The Prana combines with fire' (Chand. VI-8-6). Here the word, 'fire' does not refer to the fire only; because
प्राणा भूतेषु संयुज्यन्ते M2 Pr.आसृत्युपक्रमधिकरणम् ५
समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य ॥ ७ ॥
अर्चिरादिगत्युपक्रमात्प्रागुत्क्रान्तिर्विद्वदविदुषोः समाना, विदुषोऽ- र्चिरादिगत्या ब्रह्मप्राप्तिश्रुतेः |
"यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदेि स्थिताः ।
अथ मर्त्योमृतो भवत्यत्र ब्रह्म समश्नुते " ||
इत्यत्रैवामृतत्वब्रह्मप्राप्तिवचनं शरीरेन्द्रियादिसंबन्धमदग्ध्वैवोपासनारम्भाभिप्राय-
मित्यभ्युपगन्तव्यमित्यर्थः ॥
fire cannot remain lonely, as there are scriptural and Smrti texts to show that there is trinity of the elements.
ASRTYUPAKRAMADHIKARANA 5
7. Samana casrtyupakramadamrtatvam canuposya
It is common before the beginning of the way; and the immortaJity (is that which is obtained) without having burned.
Both the knower and the other follow the common route till the path begins with light, etc. because the scripture says that the knower reaches the Brahman by traversing the path of light etc. · When all desires, which once dwelt in his heart are undone, then the mortal becomes immortal,then he obtains the Brahman' (Kath. 11-3-14). Here the statements, such as the immortality and the attainment of the Brahman refer to the starting of meditation without breaking the connection, that the self bears to the body and
the sense organs.तदापीतेः संसारव्यपदेशात् ॥ ८ ॥
अर्चिरादिगमनेन ब्रह्मप्राप्तेः प्राक् शरीरसंबन्धव्यपदेशात् तदमृतत्वा- देिवचनमुक्तप्रकारमेव ॥
सूक्ष्मं प्रमाणतश्च तथोपलब्धेः ॥ ९ ||
शरीरादुत्क्रान्तस्यापि सूक्ष्मशरीरमनुवर्तते, अन्यथा गत्यनुपपतेः । न केवलं गत्यनुपपत्तिमात्रं सूक्ष्मशरीरवत्त्वे प्रमाणम्, चन्द्रमसा संवादादि- प्रमाणान्तरतश्च सूक्ष्मशरीरवत्त्वोपलब्धेः " तं प्रति ब्रूयात् " " सत्यं ब्रूयात् इति ||
8. Tadapiteh samsaravyapadesat
It is so; since upto the union with that Brahman is stated the continuance of Sams'ara.
The self is connected with the body until he reaches the Brahman by traversing the path of light, etc. Therefore the statements on immortality etc. should be explained in the way mentioned above.
9. Suksmam pramanatas'ca tathopalabdheh
And the subtle body persists, on account of it being so observed in the scriptures.
A subtle body persists even after his departure from the gross body; otherwise he cannot traverse by the path. A subtle body is accepted not only by this reason but also because the other proofs, are observed in the scriptures such as the conversation with the moon etc. that establish the existence of a subtle body after departure. The scriptural text
नोपमर्देनातः ॥ १० ॥
अत उक्त्ताद्धेतोः 'अथ मर्त्योऽमृतो भवति' इत्याद्यमृतत्वचनं न देहसंबन्धोपमर्देन ||
अस्यैश्च चोपपत्तेरूष्मां ॥ ११ ॥
अस्य सूक्ष्मशरीस्य विद्यमानत्वोपपत्तेश्च न तदुपमर्देन | उपलभ्यते ह्युत्क्रामतो विदुषः क्वचित्1 सूक्ष्मदेहगुण ऊष्मा {| अन्यत्रानुपलम्भान्न स स्थूलगुणः ||
is this :-' He should reply to him, (Kau$. 1-13). Speak as the truth ' (Kau. I-56).
10. Nopamardentah
Therefore not in the way of the destruction of bondage.
For the above reason, the statement of immortality, such as 'Then he becomes immortal' (Kalk. 11-3-14) does not mean the destruction of the connection of the self with the body.
11. Asyaiva copapatte111m
And to that very subtle body there belongs the warmth, this only being reasonable.
There is reason to hold that the subtle body persists even at the time of the departure of the self, as the warmth is apprehended in certain part as the quality of the subtle body.
1 "fqr ;J!1G1:, if (9Gf: , "5(rsq0i: I eta) lfi{IJf6 1M2.
क्वचिदूष्मा सूक्ष्मदेहगुण- न स्थूलदेहगुणः।अन्यत्रानुपलब्धोः। ्तो विद्वान् सूक्ष्मशरीरेणोत्क्रमति । M2. 'स्थूलाक्षरैः युक्तः भागः'प्रतिषेधादिति चेन्न शारीरात् स्पष्टो ह्येकेषाम् ॥ १२ ॥
"अथाकामयमानो न तस्य प्राणा उत्क्रामन्ति" इति विदुष उत्क्रान्तिप्रतिषेधादत्रैव साक्षाद् ब्रह्मप्राप्तिरिति चेत्; नैतत् । विदुष उत्क्रम- माणस्यार्चिरादिकया गमनाय प्राणा न विश्लिष्यन्त इति ह्युच्यते " न तस्य प्राणा उत्क्रामन्ति इति । अयमर्थो माध्यंदिनानां पाठे स्पष्टोऽभि- धीयते " योऽकामो निष्काम आप्तकाम आत्मकामो न तस्मात्प्राणा उत्क्रामन्ति " इतेि ||
when he departs leaving the gross body. As the warmth is not apprehended in other parts of the body, it is not the quality of the gross body.
12. Pratisedhaditi cenna sarirat spasto hyekesam
If it be said that it is not so on account of the denial of his going up, we deny this for it is meant there the departure of the breath from the soul. This is clear according to some.
'He, "who has no desire, his Pranas do not pass forth' (Brh. IV -4-6). That means the Pranas do not leave the wise. Hence the wise attain the Brahman here alone. This is not so. The wise, that leave the gross body, pass through the path of light, etc. and for that purpose the Pranas do not leave him. Hence it is stated thus' His Pranas do not pass forth' (Brh, IV -4-6). This fact has been clearly stated in the version of the Madyandinas thus: 'But of him, who has no desire, who is free from desire, " whose desire is
satisfied, whose desire is the self only, the Pranas do not pass forth.' (Brh.IV - 4-6)विदुषोऽपि मूर्धन्यनाड्या गमनं स्मर्यते च -
ऊर्ध्वमेकः स्थितस्तेषां यो भित्वा सूर्यमण्ङ्कलम् |
ब्रह्मलोकमतिक्रम्य तेन याति परां गतिम् ||
परसंपत्त्यधिकरणम् ६
तानि परे तथा ह्याह ॥ १४ ॥
' तेजः परस्यां देवतायाम्' इति श्रुतेः परदेवतासंपत्तिरुत्क्रममाणस्य वेिश्रमस्थानमिति तानि भूतानि जीवसंयुक्तानेि परदेवतायां संपद्यन्ते ||
13. Smaryate ca
Smrtis also declare this.
The Smrti texts also show that the wise depart by means of an artery of the head. ' Of those arteries one is situated above; by which the soul reaches the Highest goal piercing the disk of the sun and passing beyond the world of the Brahman (Hiranyagarbha)' (Yajn. Smr. 111.167).
PARASAMPATTYADHIKARANA 6
14. Tani pare tatha hyaha
They unite with the Highest; for thus the scripture says. The scripture says-' The fire unites with the Highest God' (Chand. VI.8.6). That means those, that leave the
अपि omitted M3. निष्क्रमणम् M3.अविभागाधिकरणम् ७
अविभागो वचनात् ॥ १५ ॥
परदेवतासंपत्तिवचनमविभागमात्रपरम्, " वाङ् मनसि संपद्यते " इति संपत्तिपदस्यैवात्रानुषक्तस्यार्थान्तरपरत्वे प्रमाणाभावात् | मनःप्रमृतिषु हि प्रलयासंभवादविभागमात्रम् ||
तदोकोऽधिकरणम् ८
तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्यात्तच्छेष-
गत्यनुस्मृतियोगाच्च हार्दानुगृहीतः शताधिकया ॥ १६ ॥
body, have their place of rest in the Highest God with the elements associated with them.
AVIBHAGADHIKARANA 7
15. Avibhago vacanat
Non-division according to the statement.
The statement of their attaining the Highest Self, means that they are not divisible from the Highest Self, because there is no reason to hold a meaning different from that accepted in previous passage of the text-' The speech reaches the mind' (Chdnd. VI.8-6). The speech etc. do not merge in the mind and disappear completely. Hence it is stated that they are not divisible from the Highest.
TADOKODHIKARANA 8
16. Tadokograjvalanam tatprakas'idtavaro vidya- samarthyat tacchesagatyanusmrtiyogacca hardanugrhitah satadhikaya
The point of the abode of that Self, (i.e.,the heart) 1 मात्रापरमं Pr.
49हार्दपरमपुरुषाराधनरूपवेिद्यासामर्थ्यात् तदङ्गगतिचिन्तनेन च, प्रीतपरमपुरुषानुगृहीतस्तदनुग्रहतः प्रकाशिततदूद्वारो जीवः शताधिकया मूर्धन्यनाडया गच्छति । तदनुग्रहादेव जीवस्थानमग्रे प्रकाशवद्भवति। हार्दः परमात्मा परमपुरूषः " तस्याः शिखाया मध्ये परमात्मा व्यवस्थितः " " सर्वस्य चाहं हृदि संनिविष्ठः " इति हि श्रुतिस्मृती ॥
रश्म्यनुसाराधिकरणम् ९
रश्म्यनुसारी ॥ १७ ॥
becomes illuminated and the path of exit becomes clear by the grace of the Lord, who abides within the heart and who is pleased with the knowledge and the application of the remembrance of the way, which is an auxiliary element of that (knowledge). Then the soul passes out by the way of the hundred and first artery.
The self possesses the knowledge (meditation) that acts the worsbip of the Highest Self encased in the heart. He receives the blessings of the Highest Self through the power of the knowledge and thinking the way of the departure, an auxiliary element of the knowledge. Through the Lord's grace the door of the path becomes clear to him. Then he passes out by the way of the hundred and first artery. By His grace the point of the heart becomes illuminated. Here the Person said to have lived in the heart is the Highest Person. Thus say the scriptural and Smrti texts-' The Highest Self is seated in the centre of the flame' (Tait. 11-11-26), 'I am placed in the hearts of all' (Bhag. Gi. XV-15).
RAS'MYANUSARADHIKARANA 9
17. Ras'myanusari
Following the rays (he goes)." अथैतैरेव रश्मिभिरूर्ध्वमाक्रमते " इति श्रुतेर्विद्वान् रश्म्यनु सार्येव गच्छति । निश्यपि रश्मयः संभवन्त्येव, निदाघादावूष्मोपलब्धेः । हैमन्तेSनुपलब्धिस्तु हिमाभिभवकृता ॥
नेिशाधिकरणम् १०
निशि नेति चेन्न संबन्धस्य यावद्देहभावित्वाद् दर्शयति च ॥ १८ ॥
"दिवा च शुक्लपक्षश्च " इत्यारभ्य " विपरीतं तु गर्हितम् " इतेि
'निशामरणनिन्दनान्निशि मृतस्य विदुषो न ब्रह्मप्राप्तिरिति चेत्; न , कर्म-
' He goes upwards following these rays only' (Chand. VIII.6-5). Here it is said that the wise go through the rays only. The rays are at night also as their warmth is apprehended there in the summer etc. But the warmth is not apprehended in dewy season; because it has been overpowered by snow.
NIS'ADHIKARANA 10
18. Nis'ineti cenna sambandhasya yavaddeha- bhavitvad dars'ayati ca
Should it be said, not in the night, we say no ; because the connection persists only as long as the body does. Scripture also declares this.
Death at night has been treated contemptuously in the text, beginning with, 'The day and the bright balf of the month etc.' and ending with "The contrary is condemned'. Therefore the wise who die at night do not reach the Brahman. It is not so. The works have the connection with
निशि M 2.
2 विदूषः omitted Pre |संबन्धस्य यावद्देहभावित्वात् प्रारब्धस्य यावच्चरमदेहावसानभावित्वाच्च ब्रह्म- प्राप्तेिविघ्नहेत्वभावात् । दर्शयति च "तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्ये इतेि | नेिशानिन्देतरपुरुषविषया ||
दक्षिणायनाधिकरणम् ११
अतश्चायनेऽपेि दक्षिणे ॥ १९ ॥
(अत:) बन्धहेत्वभावादेव, दक्षिणायने मृतस्यापि विदुषो ब्रह्मप्राप्तिरस्त्येव ॥
him, only as long as he is connected with the body. Even those works, which have begun to produce the results, are with him, only as long as he is connected with the final body. Hence they do not stand in the way of the attainment of the Brahman. The scriptural text shows thus-' For him there is delay only as long as he is not freed from the body, then be will be united' (Chand. VI-14-2). The contemptuous treatment about the death at night refers only to other persons (i.e. persons other than the wise).
DAKSINAYANADHIKARANA 11
19. Atas'cayanepi daksine
For the same reason, also the death during the southern progress of the sun.
For the same reason i.e., because there is nothing to keep the self any longer in the bondage of Samsara, the wise reach the Brahman even if they die during the southern progress of the sun.
1 पुरुषार्थविषया Pr.
· 2 हेतोः added after M 2.योगिनः प्रति स्मर्येते स्मार्ते चैते ॥ २० ॥
" यत्र काले स्वानावृत्तिमावृत्तिं चैव योगिनः इति न मरणकालः स्मर्यते; अपेितु योगेिनो विद्यानिष्ठान् प्रत्यर्चिरादिका तद्विपरीता चेतेि एते स्मार्ते स्मृतेिविषयभूते गती स्मर्येते " नैते सृती पार्थ जानन् योगी मुह्यति कश्चन इति वचनात् ॥
इतेि श्रीभगवद्रामानुजविरचिते वेदान्तसारे चतुर्थस्याध्यायस्य द्वितीयः पादः ॥
20. Yoginah prati smaryete smarte caite
And these two paths are, with reference to the Yogins, mentioned in the Smrtis as to be remembered.
' Oh! Arjuna, I shall tell you (now) the Kala, by which after departing from this life, Yogins do not come back, or do come back' (Bhag. Gi. VIII-23). This passage does not mention the time of death. But it mentions the two paths one beginning with light etc. and the other in contrary, for the sake of thinking by the Yogins. The Smrti text is this-' Oh ! Arjuna, on knowing these two paths, no wise become deluded (Bhag. Gi. VIII-27).
THUS ENDS THE 2ND PADA OF THE 4TH ADHYAYA.अर्चिराद्यधिकरणम् १
अर्चिरादिना तत्प्रथितेः ॥ १ ॥
अर्चिरादिनैकेन विद्वान् गच्छति, सर्वासु श्रुतिषु तश्चिहैस्तत्प्रत्यभिज्ञlनात् ॥
वाय्वधिकरणम् २
वायुमब्दादविशेषविशेषाभ्याम् ॥ २॥
"मासेभ्यः संवत्सरं संवत्सरादादित्यम् इत्यब्दादित्ययोर्मध्ये द्वयोः
ADHYAYA IV, PADA III
ARCIRADYADHIKARANA 1
1. Arciradina tatprathiteh
On the path beginning with light, that being known.
The wise traverse on one and the same path of light etc. ., because this path is referred to in all the texts with the same mark.
VAYVADHIKARA 2
2. Vayumabdadavisesavisesabhyam
From the year to Vayu (i.e the wind); on account of non-specification and specification.
'From the months into the year, from the year into the (१-३] चतुर्थाध्याये तृतीयः पादः ३९१ प्रकरणान्तरयोरेकत्र देबलोकः श्रुतः ; इतरत्र 'वायुः। 'देवलोकशब्दो देवानां लोकं इति वायोरविशेषेण वाचकः ! वायुशब्दश्च तस्यैव विशेिषेण वाचक इत्यविशेषविशेषाभ्यां देवलोकवायुशब्दाभ्यां वायुरेक एनाभिहित' इत्यब्दा- दूर्ध्वमादित्यात्पूर्वै वायुमेव निवेशयेत् ॥! वरुणाधिकरणम् ३ तटितोऽधिवरुणः संबन्धात् ॥ ३ ॥t तटितोऽनन्तरं वरूणो र्निवेश्यः, ‘मेघोदरवर्तित्वाद्विद्युतो मेघस्थ- अलात्मकत्वेन लोकवेदयोर्वरुणस्य विद्युत्संबन्धावगमात् ; तदनन्तरमिन्द्र- प्रजापतेिपाठक्रमात् प्रबलविशेषाभावाच्चं ॥ sun' (Chand. IV-l5-5). In one text, the Devaloka (world of the gods) is mentioned between the year and the sun. In another text Vayu (i,e., the wind) is introduced between the year and the sun. The word Devaloka (the world of the gods) refers to Vayu (i.e., the- wind) without any specification. The word Vayu (i.e., the wind) refers to the same with specification. Therefore Vayu (i.e., the wind) alone is referred to by the words, De'Valoka (the world of gods) and' Vayu '. Therefore Vayu is to be placed after' the year and before , the sun.' VARUADHIKARANA 3 3. Tatitodhi varunah sambandhat Beyond lightning, there is Varuna; on account of connection. After lightning comes Varuna. The lightning is within the clouds. Varuna is the presiding divinity of water contained वायुशब्दः Pr. · तत्र देवलोकशब्दोडपि:. A I Pre · विहितः A 1 Pr.
tमेघोदरवृत्तित्वात्' M 1, 2 Pr,आतिवाहिकाधिकरणम् ४
आतिवाहिकास्तल्लिङ्गात् ॥ ४ ॥
अर्चिराद्यभिमानिदेवताविशेषा विदुषामातिवाहिकत्वेन परमपूरुषनियुक्ता इति विज्ञायते । " स एनान् ब्रह्म गमयति " इतेि तेष्वेकत्र गमयितृत्वदर्शनाल्लिङ्गात् ॥
'वैद्युतेनैव ततस्तच्छ्रुतेः ॥ ५ ॥
" चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान् ब्रह्म गमयति "
in the clouds. Hence it has been apprehended in the world and S'ruti that Varuna is connected with lightning. Then Indra and Prajapati occur in the order as stated in the scripture. There are no other powerful special reasons for changing this order.
ATIVAHIKADHIKARANA 4
4. Ativahikastallingat
They are conductors, this being indicated.
It is understood that the presiding deities of light, etc., are directed by the Highest Person, as the conductors of the wise. There are indications to show that they direct the selves to the Brahman because one of them is seen to be the conductor as per the scriptural text. 'He takes them to the Brahman (Chand. IV.15.5).
5. Vaidyutenaiva tatastacchruteh
By lightning alone the wise conducted, because the text states that.
The scripture states thus-' From moon they proceed to
lightning. That person is non-human. He takes them to the
इति श्रुतेर्वैद्युतयुरूषात् 'परस्तात् स एव ब्रह्म गमयेिता । वरूणेन्द्रप्रजा-
पतीनां तदनुग्राहकत्वमेव ॥
कार्याधिकरणम् ५
कार्य बादरिरस्य गत्युपपत्तेः ॥ ६ ॥'
कार्ये हिरण्यगर्भमुपासीनानर्चिरादिर्नयति, अस्यैव गत्युपपत्तेः | न हि सर्वगतं परं ब्रह्मोपासीनानां गतिरस्तीति बादरिर्मेने ॥
विशेषितत्वाच्च॥ ७ ॥
Brahman' (Chand. IV -15-5). Therefore after reaching the person of lightning the wise are taken by him alone. Varuna, Indra and Prajapati take part in the work so far only as they may assist the person of lightning in his task.
KARYADHIKARANA 5
6. Karyam Badarirasya gatyupapatteh
They conduct him who meditates upon the effected Brahman (i.e., Hiranyagarbha); thus Badari thinks, because for him alone going is reasonable.
Him, who meditates upon the effected Brahman (i.e., Hiranyagarbha) lead the light, etc.; because in his case only the journey is reasonable. The journey is not reasonable for those who meditate on the Highest Brahman, because He is everywhere.
7. Visesitatvacca
And on account of that being specified.
परतः M1"पुरुषो मानस एत्य ब्रह्मलोकान् गमयतेि " प्रजापतेः सभां वेश्म प्रपद्ये इतेि च विशेषितत्वात् हिरण्यगर्भमेव ॥
'सामीप्यात्तु तदेव्यपदेशः ॥ ८ ॥'
"ब्रह्म गमयति " इति ब्रह्मव्यपदेशस्तत्सामीप्यात् | अस्य "यो ब्रह्माणं विदघाति पूर्वम् इति सामीप्यमस्ति हि' ॥
कार्यात्यये तदध्यक्षेण सहातः परमभिधानात् ॥ ९ ॥
'The person born from His mind comes there and leads him to the Brahman-worlds' (Br. VI. 2-15). 'I go to the residential hall of Prajapati' (Chand. VIII-14-1). On account of these specifications, they lead the wise who meditate upon Hiranyagarbha alone.
8. Sampipyattu tadvyapadesah
But on account of the nearness, there is such designation.
On account of nearness, there is the designation of the Brahman in the text ' He leads them to the Brahman' (Chand. IV-l5-V). There is nearness as stated in the text. 'He who creates Brahman (Hiranyagarbha) first' (S'v. VI-18).
9. Karyatyaye tadadhyaksena sahatah paramabhidhanat
On passing away of the effected world together with its ruler, they go to what is higher than that; on account of scriptural declaration.
हिomitted A1हेिरण्यगर्भप्राप्तावप्यपुनरावृत्तिश्रुत्यविरोधः । द्देिरण्यगर्भलीकात्यये सद- ध्यक्षेण सहातः परं गच्छति, ** ते ब्रह्मलोके तु परान्तकाले परामृतात्परैि- मुच्यन्ति सर्वे ' इति श्रुतेः॥
'स्मृतेश्च ॥l १० ॥'
"ब्रह्मणा सह ते सर्वे इत्यारभ्य" प्रविशन्ति परं पदम्' इतेि स्मृतेश्च ॥|
'परं जैभिनिर्मुख्यत्वात् ॥ ११ ॥'
परमुपासीनानर्चिरादिर्नयतीति' जैमेिनिः, ** ब्रह्म गमयति इतेि
- ब्रह्यशब्दस्य तत्रैव मुख्यत्वात् ॥
No contradiction arises in the text that establishes th non-return of the self, though he reaches Hiranyagarbha. When the world of Hiranyagarbha passes away, then the souls with its ruler go to what is higher than that. 'After living in the world of Brahman (Hiralyagarbha), at the time of deluge they reach the indestructible One and are released from the bondage' (Tait. 11.10-22).
10. Smrtes'ca
And on account of the Smrti text.
Accordingly the Smrti begins with, " All these along with Brahman" and ends with' They enter the Highest Heaven '. (Kurm. 1.12-269).
11. Param Jaiminirmukhyatvat
They lead those who meditate upon the Highest on account primariness ; thus Jaimini thinks. On account of the primariness of the meaning of the
1 अर्चिरादिर्नयति omitted Pr. I ब्रह्मशब्दस्य omitted Pr.'दर्शनाच्च ॥ १२ ॥'
"अस्माच्छरीरात्समुत्थाय परं ज्यीतैिरुपसंपद्म " इतेि श्रुतेश्च ॥
'न च कार्ये प्रत्यभिसंधिः ॥ १३ ॥'
" प्रजापतेः सभाम् " इति प्रत्यभिसंधिश्च न कार्ये, प्रजापतिशब्दस्य " पर्तिं विश्वस्य ' इत्यादिश्रुतेः परस्मिन् ब्रह्मण्येव* मुख्यत्वात् । ब्रह्मलोक- शब्दश्च कर्मधारयवृत्या तत्रैवेत्यभिप्रायः । "ते ब्रह्मलोके " इति श्रुतिर्ब्रह्मैव
word Bfalt1nan, Jaimini thinks that the light etc., lead only those who meditate upon the Highest Self. The word Brahman in the text 'He leads to the Brahman' (Chand. IV -15-6) is used in the primary sense.
12. Darsanacca
And it is seen declared in the scripture. The scripture declares thus: ' Having risen from the body, and having reached the Highest Light' (Chand. VIII-3-4).
13. Na ca karye pratyabhiaindhi
There is no aiming at the effected Brahman.
The aim meant in the text 'I go to the residential hall of the Prajapati' is not the reaching the effected Brahman. The word, Prajapati, according to the text' The lord of the worlds' (Tait. 11-11-3) refers to the Highest Self only in the primary sense. The word, Brahmaloka refers to the Brahman- world, by considering it as a compound of Karmadarya variety. The scriptural text 'They in the Brahman-world' refers to the Supreme Brahman only. The Smrti text' All 1 ब्रह्मण्येव omitted Pr.
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