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Then all those magnanimous men having reached the place of Narayana, continued to live there, bereft of all sorrow, at beholding Kuvera's favourite lake, frequented by gods and Siddhas. Then all those warriors having in due course happily lived at Badari for one month, proceeded towards the realm of Suvahu, king of the Kiratas, by following the same track by which they had come.
A doubt arises whether the Released has a body and sense-organs, or not; or whether he has them or not just as he pleases. The teacher Badari holds that body and sense-organs are absent; since the text declares this. Up. The presence, Jaimini holds; because the text declares manifoldness. Up.
Then all those magnanimous men having reached the place of Narayana, continued to live there, bereft of all sorrow, at beholding Kuvera's favourite lake, frequented by gods and Siddhas. Then all those warriors having in due course happily lived at Badari for one month, proceeded towards the realm of Suvahu, king of the Kiratas, by following the same track by which they had come.
The teacher Asmarathya is of opinion that the text represents the highest Self as possessing a definite extent, to the end of rendering the thought of the meditating devotee more definite. A further difficulty remains. For what purpose is the highest Brahman here represented like a man, having a head and limbs? This point the next Sutra elucidates. On account of meditation, Badari thinks.
The teacher Badari thinks that the representation in the text of the supreme Self in the form of a man is for the purpose of devout meditation. 'He who in this way meditates on that Vaisvanara Self as "pradesamatra" and "abhivimana," he eats food in all worlds, in all beings, in all Selfs. What this text enjoins is devout meditation for the purpose of reaching Brahman.
Since the released soul realises all its wishes, it does not stand under another ruler. For to be under a ruler means to be subject to injunction and prohibition, and to be such is opposed to being free in the realisation of all one's wishes. Up. Here terminates the adhikarana of 'wishes. The absence, Badari holds; for thus Scripture says.
This follows from Smriti also, which declares 'when the pralaya has come and the end of the Highest, they all together with Brahman enter the highest place. For all these reasons Badari holds that the troop of the conducting deities, beginning with Light, leads the souls of those only who meditate on the effected Brahman, i e. Hiranyagarbha.
The teacher Badari is of opinion that the divinities lead on those only who meditate on the effected Brahman.
This appears from passages such as the following: 'A man who is not pure is unfit for all religious work, and 'Him who is devoid of good conduct the Vedas do not purify. Karshnajini's view thus is, that the karana of the text implies karman. But only good and evil works, thus Badari thinks. This opinion of Badari, the author of the Sutra states as representing his own.
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