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IV ADHYAYA, 3 PÂDA, 9.
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Moreover, the text 'I enter the hall of Pragapati, the house' (Kh. Up. VIII, 14) shows that he who goes on the path beginning with light aims at approaching Hiranyagarbha. But if this is so, there is a want of appropriate denotation in the clause, “There is a person not human, he leads them to Brahman'; if Hiranyagarbha is meant, the text should say 'He leads them to Brahmå (Brahmânam).'
8. But on account of nearness there is that designation.
Hiranyagarbha is the first created being (as declared by the text he who creates Brahma'); he thus stands near to Brahman, and therefore may be designated by the same term (viz. Brahman). This explanation is necessitated by the reasons set forth in the preceding Sutras (which show that the real highest Brahman cannot be meant).—But, if the soul advancing on the path of the Gods reaches Hiranyagarbha only, texts such as 'This is the path of the Gods, the path of Brahman; those who proceed on that path do not return to the life of man' (Kh. Up. IV, 15, 6), and moving upwards by that a man reaches immortality' (VIII, 6, 6), are wrong in asserting that that soul attains to immortality and does not return; for the holy books teach that Hiranyagarbha, as a created being, passes away at the end of a dviparardha-period; and the text
Up to the world of Brahman the worlds return again' (Bha. Gỉ. VIII, 16) shows that those who have gone to Hiranyagarbha necessarily return also.
9. On the passing away of the effected (world of Brahma), together with its ruler, (the souls go) to what is higher than that; on account of scriptural declaration
On the passing away of the effected world of Brahma, together with its ruler Hiranyagarbha, who then recognises his qualification for higher knowledge, the soul also which had gone to Hiranyagarbha attains to true knowledge and thus reaches Brahman, which is higher than that,
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