vaidyutenaiva tatastacchruteḥ ..4.3.6..

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SUTRA IV. 3. 6.

वैद्युतेनैव ततस्तच्छ्रुतेः॥४.३.६॥

vaidyutenaiva tatastacchruteḥ ..4.3.6..

.. Vaidyutena, by tent (non-human person) who has reached the lightning. Eva, indeed. … Tatah, then, after one has readied the Lightning. ... Tat, for that, … Shrutch, because of the Vedic text.

6. (When the soul has reached «Lightning») then (it is carried to Brahman) by the (Amanava Purusha) who comes down to «Lightning» (to receive it). Because such is the Shruti. — 527.

COMMENTARY

«Then» namely, after the soul has reached Lightning, the sage is carried to Brahman by «Vaidyuta», namely, by the messenger of the Lord who has come down to the Lightning. Why do we say so? Because of the Shruti text in the Chhandogya Upanishad (IV., 15. 5), it is expressly said that the souls go from the moon to the lightning: and then a not-human person takes them to Brahman. No doubt, between the plane of lightning and Brahman there are three planes of Varuna, Indra and Prajapati. But these three kelp this Amanava Purusha, who comes down to Lightning, and thus they also take part, though in a subordinate way, in carrying the soul.

Note: When the soul reaches the plane of Lightning, the messenger of the Lord comes down to conduct the soul. Varuna, Indra and Prajapati also help such messenger.

This is the general method. There are exceptions to it, as we find in the case of Ajamila, when the messengers of the Lord came down to earth even, to receive the soul of that dead sinner. But that is not the rule.

Adhikarana VI — The souls, residing in the Brahma’s world get final Mukti when Brahma gets His Mukti

Having thus described the road, the author now intends to describe the goal to which the road leads.

Vishaya: The Chhandogya Upanishad (IV., 15. 5) says, «This not-human person carries them to Brahman». On this text, the author first gives the opinion of the sage Badari.

Doubt: Does this not-human person lead the souls to the Supreme Brahman? Or to the effected Brahman, i.e., the four-faced Brahma.

Purvapaksha: The opponent maintains the view that the word «Brahman» principally denotes the Supreme Brahman, and not the effected Brahman. The Scripture also says that the sago who comes by the Sushumna artery, gets immortality. Therefore, the word Brahman used in the Chhandogya Upanishad (IV., 15. 5) must mean the Supreme Brahman, and no inferior Being.

Siddhanta: This view, however, is not the opinion of the sage Badari, as is shown in the next Sutra.

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