And the Shruti shows the distinction (among the wise) or the eligible.

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15. Badarayana states that the teat means that Vayu leads the Apratikalambanas to the highest Lord and the rest to the effected Brahman; for (otherwise, i.e., if either of the aforesaid views be absolutely taken, the objections stated would stand (unanswered); and (on account of the scriptural passage containing the word) ‘Tatkratu’ (declaring the Lord’s love of order).

“The body is called the symbol and those who obtain sight of Brahman only within it, but at no time of the pervading Brahman, are called Pratikalambanas (those that are fit to see Brahman only within the symbol). Those that do not require (the medium of) symbols are only a hundred of the gods, a hundred of the Rishis, a hundred of the Kings, a hundred of the Gandharvas. and these are invested with special offices, and are capable of seeing Brahman everywhere; and the rest are never for it. But by endeavouring after what one is not eligible for, even that which is previously attained would be lost. Those that do not depend upon the symbol for perception (sight) directly go to Brahman; the rest having obtained the sight within their own body go to the world of Brahma; and during dissolution they go to the highest Brahman, only along with Brahma.” From this passage in the Garudapurana and from the force of the objections to taking absolutely either of the views (advanced by Badari and Gaimini, it is clear that the text under question evidently means that Vayu, the Lord of Vidyut) leads Apratikalambanas (the gods) to Brahman directly.

(Further it cannot be said that the released may go to either as they choose; for the Lord is a lover of order). Accordingly Shruti says; “What he (the Lord) wills, the soul too desires; what the soul thinks to do, he resolves to do; what he sets his mind upon, he works for; thence he directly attains to it” (Bri. VI. 4. 5). Here the work is the work of meditation. That Vayu leads the others, (i.e., whose sight of Brahman is confined to their symbol or body) to the effected Brahman, is the opinion of the glorious Vyasa.

The difference among the wise is declared in the Chaturveda Sikha thus: “The wise are of three classes, those to whom Brahman shines (reveals Himself) within, those to whom Brahman shines without and those to whom Brahman shines everywhere. The gods indeed are those who see Brahman everywhere; the Rishis within their self; and men only are those who see Brahman without their self (in symbols, etc.).” Hence Badarayana’s interpretation of the text, “He leads them to Brahman” becomes acceptable.

End of the Third Pada

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