conductors of the wise. After lightning, the self reaches the Brahman. The next ten Sutras state thus: Badari thinks that those who meditate on the effected Brahman (i.e. Hiranyagarbha) traverse the path of light etc. Because the self that reaches Hiranyagarbha does not come back to the world; because when the world of Hiranyagarbha passes away, then the selves go with their ruler to the Highest. Jaimini thinks that the Highest alone should be meditated upon always. Badarayana states that those who meditate upon the Brahman traverse the path of light etc. Some meditate upon the Brahman as the Self of their selves. While others meditate on their selves as having the Brahman for the Self.
The first three Sutras of the fourth part state thus: 'The self reveals itself in all his glory when he reaches the Highest.'
The next Sutra states thus: 'The released self experiences the Highest, who is his Self, as one with him.'
The next three Sutras state thus: Jaimini thinks that the nature like that of the Brahman, such as free from sin, manifests itself in the individual Self. Audulomi thinks that his very nature is intelligence. But Badarayana opines that he possesses both of them mentioned above.
The next two Sutras state thus: 'The Highest Person, while in a sportive mood, is born as the son of Vasudeva and Dasaratha by His mere wills. In the same manner the released soul, who is included in the sportive activity of the Highest Brahman, can have father, etc. in the world through his will. But the released Self is not subject to Karman at anytime.
The next seven Sutras state thus: Badari holds that released Self does not possess a body and the sense-organs. Jaimini opines that he becomes manifold with the help of the body and sense-organs. But Badarayana thinks that he possesses both these characteristics. The released Self does
