The decision here is that light, Vâyu, and the rest mentioned in the
texts as connected with the soul's progress on the path of the Gods are
to be interpreted not as mere marks indicating the road, nor as places
of enjoyment for the soul, but as divinities appointed by the Supreme
Person to conduct the soul along the stages of the road; for this is
indicated by what the Chandogya. says with regard to the last stage, viz.
lightning, 'There is a person not human, he leads them to Brahman.' What
here is said as to that person not human, viz. that he leads the soul,
is to be extended to the other beings also, light and the rest.--But if
that not human person leads the souls from lightning to Brahman, what
then about Varuna, Indra, and Prajâpati, who, as was decided above, are
in charge of stages beyond lightning? Do they also lead the soul along
their stages?
5. From thence by him only who belongs to lightning, the text stating
that.
The only leader from lightning up to Brahman is the not-human person
connected with lightning; for the text states this directly. Varuna,
Indra, and Prajâpati take part in the work in so far only as they may
assist the person connected with lightning.--Here terminates the
adhikarana of 'the conductors.'
6. (Him who meditates on) the effected Brahman, (thus opines) Bâdari;
because for him going is possible.
The following question now presents itself for consideration. Does the
troop of conducting divinities, Agni and the rest, lead on those who
meditate on the effected Brahman, i.e. Hiranyagarbha; or those only who
meditate on the highest Brahman; or those who meditate on the highest
Brahman and those who meditate on the individual Self as having Brahman
for its Self?--The teacher Bâdari is of opinion that the divinities lead
on those only who meditate on the effected Brahman. For he only who
meditates on Hiranyagarbha can move; while a person meditating on the
highest Brahman which is absolutely complete, all-knowing, present
everywhere, the Self of all, cannot possibly be conceived as moving to
some other place in order to reach Brahman; for him Brahman rather is
something already reached. For him the effect of true knowledge is only
to put an end to that Nescience which has for its object Brahman, which,
in reality, is eternally reached. He, on the other hand, who meditates on
Hiranyagarbha may be conceived as moving in order to reach his object,
which is something abiding within a special limited place. It is he
therefore who is conducted on by Agni and the other escorting deities.