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It is for these reasons that Jaimini holds that the deities speeding the soul on its way lead on him only who has the highest Brahman for the object of his meditation. Now the Reverend Badarayana declares his own view, which constitutes the final conclusion in this matter.
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.
The teacher Jaimini is of opinion that the altar is stated to be the chest of Vaisvanara, and so on, in order to effect an imaginative identification of the offering to Prana which is daily performed by the meditating devotees and is the means of pleasing Vaisvanara, having the heaven and so on for his body, i.e. the highest Self, with the Agnihotra- offering.
The Highest, Jaimini thinks; on account of primariness of meaning. The teacher Jaimini is of opinion that those deities lead on the souls of those only who meditate on the highest Brahman.
But Jaimini thinks that it has another purport, on account of the question and answer; and thus some also. The 'but' is meant to preclude the idea that the mention made of the individual soul enables us to understand the whole section as concerned with that soul.
In that Sacrifice a dispute arose between me and my maternal uncle as to who should be permitted to appropriate the Dakshina that was paid for the recitation of the Vedas. Thy sire and Sumantra and Paila and Jaimini and other articles all acquiesced in that arrangement. ""'I had thus got from Surya the five times ten Yajushes, O monarch. I then studied the Puranas with Romaharshan.
There are therefore no conditions of life in which men are bound to observe chastity. This is the opinion of the teacher Jaimini. It is to be accomplished, Badarayana holds, on account of scriptural statement of equality.
When the result of an act does not appear at once, Jaimini teaches that there is all the same produced a supersensuous principle called apûrva, which bears fruit at a later time, and thus a sacrifice leads the offerer to heaven. This theory is really tantamount to placing magic on a philosophic basis.
The teacher Jaimini is of opinion that the mention made of the individual soul has another meaning, i.e. aims at conveying the idea of what is different from the individual soul, i.e. the nature of the highest Brahman. Then, with a view to teaching Balaki the difference of Brahman from the individual soul, he asks him the following questions: 'Where, O Balaki, did this person here sleep?
Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas.
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