Thence the wise reaches Brahman directly from the Lord of Vidyut; (for there it none between them) and Shruti says that.

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6. Thence the wise reaches Brahman directly from the Lord of Vidyut; (for there it none between them) and Shruti says that.

As statements are differently made in different parts (of scripture), it should not be supposed that there is one (more) to be reached beyond the chief Vayu before reaching Brahman; for only by Vayu the Lord of Vidyut, Brahman is reached; for the Shruti “He leads them to Brahman” (Ch. v. 10. 2) declares the passage (of the wise) direct from Vayu to Brahman. So says the Brihat Tantra: “Only Vayu, the Lord of Vidyut, can lead him (the soul) to Brahman, and no other; who else is of such power than Vayu, the ruler of all the organs (of sense)”.

7. Badari thinks that Vayu leads him (soul) to the effected Brahmin (Chaturmukha), as the possibility of going to him (is seen from statements).

From the text, “He leads these to Brahman” Badari understands that Vayu leads them to the effected Brahman; for he thinks it reasonable that they reach only the effected Brahman, on the strength of such statements as the following in the Adhyatma: Except the gods who can ever attain to the highest Brail man even if he have seen Brahman? (On the other hand) he is fit to attain to the world of Brahma”.

8. And on account of that being specified.

“Though he may see the highest Lord, he reaches Brahma the four-faced, he reaches Brahma the four-faced”. Thus it is specified in the Kausharava Shruti.

9. But the statement declaring (the attainment to Brahman) proceeds only from proximity to that.

But such statements as “He who knows Brahman reaches the highest Brahman” (Tait. II. 1) only intend that ere long he would certainly reach the highest Brahman; (while in the first instance the departed reaches only the effected Brahman).

(If so), when?

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