iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu caturthādhyāyasya dvitīyaḥ pādaḥ samāptaḥ

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इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु चतुर्थाध्यायस्य द्वितीयः पादः समाप्तः

iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu caturthādhyāyasya dvitīyaḥ pādaḥ samāptaḥ

Here, ends the Second Pada of the Fourth Adhyaya.

***

॥चतुर्थोऽध्यायः॥

FOURTH ADHYAYA

.. caturtho’dhyāyaḥ ..

॥तृतीयः पादः॥

Third Pada

.. tṛtīyaḥ pādaḥ ..

May that Lord Krishna be the object of my love who is satisfied easily even with the show of devotion, and thus satisfied, shows the soul the path to His abode and the goal it must reach.

Adhikarana I — The Devayana or the path which leads to Brahman is one and not many.

The first stage on this path is Archis or light

In this Pada are going to be determined the Path which leads to the world of Brahman, and the Goal which is Brahman itself. In the Chhandogya Upanishad (IV., 15) we have the following:

He said: This person who is seen in the eye is the Self (called Vamana). This is the Immortal, the Fearless. This is Brahman. Nothing clings to this. Because (such a person resides in the eye) therefore, if any one drops melted butter or water on it, it runs away on both sides (and does not cling to the eye).

The wise call Him the Samyadvama (the Most Beautiful), because all objects of beauty enter into Him. All beautiful objects enter into him who knows Him thus.

He verily is called Vamani (the Giver of beauty) because He alone gives beauty to all. He who knows mm thus gives beauty to all beings inferior to himself.

He is also Bhamani (the Resplendent) for He shines in all worlds. He who knows this thus, shines in all worlds.

Now when such persons die, whether (their relations) perform their death ceremonies or not, they go to the plane of the Bay, from the Ray-plane to the Day-plane, from the Day-plane to the Bright-fortnightly plane, from the Bright-fortnightly plane to the Northern six-monthly plane, from the Northern six-monthly plane to the Annual plane, then to the sun; from the Solar plane to the Lunar plane, from the Lunar plane to the plane of Lightning. There a Not-human Person approaches them. He leads them to Brahman. This is the path guarded by the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to this round of humanity, yea, they do not return.

This shows that «Archis» is the first stage on the path. But we have a different account in the Kaushitaki Upanishad, (I., 3) where Agni is mentioned as the first stage:

He (at the time of death), having reach the path of the gods, comes to the world of Agni, to the world of Vayu, to the world of Varuna, to the world of Indra, to the world of Prajapati, to the world of Brahman.

Then there is a third passage in the Brihadaranyaka Upanishad, (V., 10) which shows that Vayu is the first stage on the Devayana path:

When the person goes away from this world he comes to the wind. Then the wind makes room for him like the hole of a carriage wheel, and through it he mounts higher. He comes to the sun. Then the sun makes room for him, like the hole of a Lambara, and through it he mounts higher. He comes to the moon. Then the moon makes room for him, like the hole of a drum, and through it he mounts higher, and arrives at the world where there is no sorrow. There he dwells for eternal years.

While the Mundaka Upanishad, (II., 11) mentions the sun as the first stage on the path:

But those who practise meditation and contemplation, in a retired place, tranquil, wise and living on alms, reach through the help of the sun, being free from Rajas, that immortal Person whose essence is unchanging.

And there are other accounts also in other scriptures.

Doubt: Here arises the doubt: Is the road to Brahma-world one, or are they many (one of which being the road beginning with Archis as mentioned in the Chhandogya Upanishad)?

Purvapaksha: The opponent maintains the view that since the roads describe different nature, and because everyone says this is the only road, therefore, the roads must be different.

Siddhanta: The next Sutra disposes of this view.

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