They (all the gods who have entered into the dements enter into the perfect Lord; for thus the Shruti declares.

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15. They (all the gods who have entered into the dements enter into the perfect Lord; for thus the Shruti declares.

Through Prana (Chaturmukha) all to the gods enter into the Supreme Lord; so says the Kausharava Shruti: “On being released from the body, all the gods enter into Prana, and then (along with him) enter into the Supreme Deity of inconceivable (glory).”

16. (For, of the released) there is no division (i.e., there is oneness of will, purpose, etc.,) on account of statement (to that effect).

The Gaupavana Shruti says: “These Gods having entered into the Lord become eternal; are of real desires and of real thoughts; and at their pleasure go everywhere, within and without.” Thus from the above statement, it is plain that the desires of the released are real, because those desires are not different from (i.e., they are at one with) the desires, etc., of that Supreme Lord of all. For the Shruti states thus: “My desire has proceeded from the desire of Vishnu, the destroyer of all; my will from the will (of the Lord) ” (T.A. III. 15. 4). It is also said in the Brahma: “The attribute of having real desires as well as real power possessed by the released is true only because they are at one (agree) with those of the perfect Lord; but nothing else (more) is predicated of them.”

17. Then the lighting up of the top of His abode takes place; and by the path so lighted up the Jiva departs by virtue of his knowledge (wisdom) as well as with the help of the memory of the path resulting from (forming part of) that (knowledge), and by the grace of Him that dwells in the heart, issues out by the Nadi which is in excess of the hundred.

At the time of departing, the top of the heart (of the wise) becomes lighted up; for the Shruti says: “Indeed of him (the departing wise), the point of the heart becomes lighted up” (Bri. VI. 4. 2). The wise Jiva goes out by the Nadi (vein) so lighted with the power obtained by the sight of the Lord, and also by virtue of the remembrance of the path to be travelled resulting from the knowledge of Brahman, which fact is conveyed by the following Smriti: “Remembering whatever form of being he leaves this body at the end, into that form he enters, being impressed with it through his constant meditation of the same form.” (Gita VIII. 6). There is also the indication of such remembrance leading to the next form of being, (i.e., state or birth) in the text: “But the preceptor will tell thee of thy path” (Ch. IV. 14.1).

And in the Adhyatma the following is said: “Along with Hari seated in the heart, and only by means of His grace, the passing upwards through Brahma Nadi takes place in the case of those who are devoted to meditating on Him only.” “There are a hundred and one veins of the heart; one of them reaches to the crown of the head; through that, passing upwards (the Jiva) reaches immortality; the others serve for the departing (of other souls) indifferent directions (to other worlds)” (Kath. II. 6.16).

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