Hence (i.e., on account af both being facts as stated in Scripture) Badarayana accepts both the views, as in the case of the twelve days’ sacrifice.

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12. Hence (i.e., on account af both being facts as stated in Scripture) Badarayana accepts both the views, as in the case of the twelve days’ sacrifice.

Just as the sacrifice extending over twelve days may be an (Ahina) Kratu as well as a Satrayaga, in the same way the enjoyment of blessings by the released may take place by means of an external body as well as by the body of pure intelligence identical with (each) self. Thus Badarayana judges.

And there is also reason (as shown below).

13. In the absence of m external body, it (the experience or enjoyment) may arise as in the Sandhya (the state of dreaming).

Sandhya is the state of dreaming as may be seen from the explanation given in the Shruti: “Sandhya is the third state, viz., of dreaming” (Bri. VI. 3. 9).

14. When the external body if present, (i.e., is assumed by the Mukta at his will) (the enjoyment may take place) as in the state of wakefulness.

And this is said in the Brahmavaivarta: “Just as the experience (of pleasure, etc.) rises without any reference to a body in those that are in the state of dreaming; so also in heaven the experience of bliss may arise without an external body; or at their will the released may assume different bodies of lustrous character and cast them off after having enjoyed certain blessings as in the state of wakefulness.”

15. Their entering into a body is like the presence of the flame (in the wick), (is only for the enjoyment of blessings); for scripture shows that.

Though they enter a body, they light it up (with their own lustre) and enjoy only blessings that are the results of virtues (practised after the sight of Brahman); and are never liable to the experience of miseries, etc., just as the lustrous flame in a lamp, etc., consumes only the oil, etc., in it but not the soot, etc. For the Shruti declares thus: “For then, indeed, the soul has got over all miseries and become directly related to the Lord who is seated in the heart of all” (Bri. VI-3-22).

And it should not be supposed that the above statement refers to him that has attained to Svarga and other regions, on the strength of such texts as: “In the world of Svarga there is no fear whatever” (Kath I-12). For —

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