to the Supreme Brahman and not to the four-faced Brahma,

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to the Supreme Brahman and not to the four-faced Brahma,

according to Jaimini

SUTRA IV. 3. 12.

परं जैमिनिर्मुख्यत्वात्॥४.३.१२॥

paraṃ jaiminirmukhyatvāt ..4.3.12..

.. Param, the Highest … Jaiminih, Jaimini holds. … Mukhyatvat, on account of the primariness of meaning.

12. The sage Jaimini opines (that the Not-human Person leads the souls) (of those only who meditate on the Supreme Brahman) to the Supreme, because the word «Brahman» primarily means the Supreme Brahman. — 533.

COMMENTARY

The sage Jaimini holds the view that the messenger of the Lord leads the souls up to the Supreme Brahman and not only up to the region of Hiranyagarbha. Why? Because the neuter word «Brahman» has the primary designation of «Supreme Brahman», and not Brahma» (which is masculine).

Nor is this an unanswerable objection that the Supreme Brahman being all-pervading cannot be the goal of any movement. Reaching the Supreme Brahman really means that the devotees become denuded of all conditioning adjuncts and realise Him. The Lord Himself has declared such a state to be the meaning of the phrase «reaching the Supreme». Though the Lord is all-pervading yet it is His wish that His devotees must come to Him through the Path of Archis, etc., to His abode called the Great Void. This is a glory of the Lord.

SUTRA IV. 3. 13.

दर्शनाच्च॥४.३.१३॥

darśanācca ..4.3.13..

… Darshanat, because of the statement of the Shastras … cha, and.

13. And it is so seen hi the Scriptures also. — 584.

COMMENTARY

In the Dahara Vidya of the Chhandogya Upanishad it is stated (VIII., 12. 3):

This serene being having risen from the body, having reached the highest light, manifests itself in its own shape.

This also declares that the soul passing through the coronal artery, reaches the Highest Brahman. The goal there also is the Supreme, because all the attributes of immortality, etc., are ascribed to Him. The goal in the Dahara Vidya journey is not doubtful at all. It is the Supreme Brahman. It is made clearer still by the statement that the goer (the soul) «manifests itself in its own shape, having reached the highest light». These statements would not be appropriate if the goal were the effected Brahman, i.e., the four-faced Brahma. Moreover, the Prakarana or the chapter dealing with the journey of the soul is not of effected Brahman but of the Supreme Brahman. The journey of the soul occurs in a context dealing with the Highest Brahman. The soul’s journey is mentioned in the Katha Upanishad also. There also the object reached is the Highest Brahman, because of the phrases «like he reaches immortality», «it is beyond all Dharmas and Adharmas».

Further, the next Sutra gives an additional reason.

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