________________
Ixxxii
VEDÂNTA-SÛTRAS.
passes into the heart, and thence departs out of the body by means of the nâdis; the vidvån by means of the nâdi called sushumna, the avidvân by means of some other nâdi.
Adhik. X (18, 19).— The departing soul passes up to the sun by means of a ray of light which exists at night as well as during day.
Adhik. XI (20, 21).-Also that vidvân who dies during the dakshinayana reaches Brahman.
PÂDA III.
Adhik. I, II, III (1-3) reconcile the different accounts given in the Upanishads as to the stations of the way which leads the vidvân up to Brahman.
Adhik. IV (4-6).-By the 'stations' we have, however, to understand not only the subdivisions of the way but also the divine beings which lead the soul on.
The remaining part of the pâda is by Sankara divided into two adhikaranas. Of these the former one (7-14) teaches that the Brahman to which the departed soul is led by the guardians of the path of the gods is not the highest Brahman, but the effected (kârya) or qualified (saguna) Brahman. This is the opinion propounded in Sätras 7-11 by Bâdari, and, finally, accepted by Sankara in his commentary on Sûtra 14. In Sû tras 12–14 Gaimini defends the opposite view, according to which the soul of the vidvân goes to the highest Brahman, not to the kåryam brahma. But Gaimini's view, although set forth in the latter part of the adhikarana, is, according to Sankara, a mere pûrvapaksha, while Bâdari's opinion represents the siddhanta.- The latter of the two adhikaranas (VI of the whole pâda ; 15, 16) records the opinion of Bâdarayana on a collateral question, viz. whether, or not, all those who worship the effected Brahman are led to it. The decision is that those only are guided to Brahman who have not worshipped it under a pratika form.
According to Râmânuga, Satras 7–16 form one adhikarana only, in which the views of Badari and of Gaimini represent two púrvapakshas, while Badarayana's opinion is adopted
Digitized by Google
