अर्चिरादिना, तत्प्रथितेः ॥ १ ॥
arcirādinā, tatprathiteḥ || 1 ||
arciḥ-ādinā—(On the path connected with deities) beginning with that of the flame; tat-prathiteḥ—that being well known (from the Sruti).
1. (On the path connected with deities) beginning with that of the flame (the soul of the knower of the Saguna Brahman travels to Brahmaloka after death), that being well known (from the Sruti).
In the last section, it was stated that the knower of the Saguna Brahman travels by Devayana or the path of the gods to Brahmaloka. About this path itself, different texts make different declarations. The Chhandogya and the Brihadaranyaka say that the departed soul of such a person reaches first the deity identified with the flame. Vide Chh. 5. 10. 1 and Brih. 6. 2. 15. The Brihadaranyaka in connection with another Vidya says that it reaches the air. Vide Brih. 5. 10. 1. The Kaushitaki Upanishad says that it reaches the world of fire. Vide Kau. 1. 3. The Mundaka says that it travels by the path of the sun. Vide Mu. 1. 2. 11. The question is whether these texts refer to different paths or are diffeient descriptions of the same path, the path of the gods. The opponent holds that these texts refer to different paths to Brahmaloka. The Sutra refutes this view and says that all the texts refer to and give only different particulars of the same path, the path connected with deities beginning with that identified with the flame. Why? On account of its being well known from the Sruti texts that this is the path for all knowers of Brahman. “Those who know this (Panchagni Vidya) and those who in the forest meditate with faith and penance, reach the deity identified with flame” etc. (Chh. 5. 10. 1) shows that this path connected with deities beginning with that of the flame belongs to all knowers of Brahman whatever be the Vidya through which they have attained that knowledge. Moreover, the goal attained, viz. Brahmaloka, being the same in all cases, and there being no justification for regarding the path as different on account of their being treated in different chapters, since some part of the path is recognized in all texts, we have to conclude that all the texts refer to the same path, but give different particulars, which have all to be combined for a full description of the path.