abhāvaṃ bādarirāha hyevam ..4.4.10..

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SUTRA IV. 4. 10.

अभावं बादरिराह ह्येवम्॥४.४.१०॥

abhāvaṃ bādarirāha hyevam ..4.4.10..

…. Abhave, as regards the absence. .. Badarih, Badari. .. Aha, says, .. Hi, because (of the Chhandogya, VIII., 12. 1). .. Evam, thus.

10. Badari (opines that the Mukta Jiva) has no body, because thus the Scripture declares. — 547.

COMMENTARY

Badari holds that there is an absence of body with regard to the freed. The body is always the outcome of one’s good or bad or mixed Karmas. It is Adrishta-made. In the state of Release, all Karmas being destroyed, there exists no Adrishta, so there is no possibility of the origination of a body. Why? Because the Scripture declares thus: because the text of the Chhandogya, VIII., 12. 1, says so.

Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body. When in the body the Self is held by pleasure and pain. he long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body, then neither pleasure nor pain touches him.

The wind is without body; the cloud, lightning and thunder are without body. Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the Highest Light.

Thus does that serene being, arising from this body, appear in its own form as soon as it has approached the Highest Light. He is the highest person (Uttama Purusha). He moves about there laughing (or eating), playing and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born.

The above passage in the first verse shows that wherever there is a body, there must be pain. It, therefore, says further on «when the soul goes out of the body», etc., then it is above all pain, etc. Thus the Chhandogya Upanishad clearly says that the soul in the state of Mukti is bodiless.

The Bhagavata Purana also says:

The dwellers of the city of Vaikuntha, devoid of life-breaths, sense-organs and body.

This is the opinion of the sago Badari. The author next quotes the opinion of Jaimini.

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