saṃbhogaprāptiriti cenna vaiśeṣyāt ..1.2.8..

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7. Should it be said that the Manomaya cannot refer to Brahman on account of the smallness of the abode, and on account of the denotation of that; we say, no, because Brahman has thus to be meditated upon, and because in the same passage it is said to be infinite like space. — 38.

COMMENTARY

It is not proper to say, on the strength of the above two reasons, that the Manomaya is not Ishvara, because in this very passage, it is declared to be infinite like space, and all-pervading like ether, «Greater than the earth, greater than the sky, greater than leaven, greater than all these worlds». How then do you reconcile these two conflicting statements about Manomaya? To this the author replies by saying that, «It is described as minute for the sake of meditation only». This limitation or measuring the infinite Brahman is for the sake of meditation, so that one may conceive the Lord in his heart. (The highest Person, for the purposes of meditation, abides in the hearts of the meditating devotee; though he is really not so small). The sense is that the all-pervading supreme Brahman, when described as atomic, or of the size of a span, is so described sometimes, merely figuratively, and sometimes directly and truly so. There it is figuratively so described, it means that when the devotee thinks of his heart, and of the God residing in that heart, he naturally ascribes to God, the limitations of the place where God is imagined to be. This is purely figurative. But there is another aspect, in which minuteness ascribed to Brahman is not figurative, but actually true, for though God is infinite and all-pervading, yet owing to His supreme kindness on his devotees, he through His inconceivable power, presents Himself in their hearts actually and directly. Though he is essentially one and has one essential form, yet in the hearts of His devotees, He appears in many forms. As says the Shruti: ‘Though one He manifests Himself as many’. Though He is all-pervading, yet He becomes atomic, etc., through His mysterious inconceivable power. This will be further explained in Sutra 25, in the section treating on Vaishvanara. The all-pervadingness of the atomic and the span-sized Brahman consists in this, that in this very form He appears simultaneously everywhere, wherever His devotees are. This simultaneous appearance of the atomic or the span-sized Brahman everywhere, thus establishes His all-pervadingness even in His manifested form.

If it be objected that if the Supreme Lord is inside the body of a Jiva, then like the Jiva, He would be subject to experience of pleasure and pain, such experiences springing from connection with bodies; to this the author replies by the following Sutra:

SUTRA I. 2. 8.

संभोगप्राप्तिरिति चेन्न वैशेष्यात्॥१.२.८॥

… Sambhoga, commensality of enjoyment; Sam = common, and Bhoga = enjoyment: jointness of enjoyment; … Praptih, attainment, resultant. Iti, thus. Chet, if. .. Na, not. .. Vaisheshyat, because of the difference or specific cause. The specific cause on account of which one suffers pleasure or pain is not mere connection with body, but his Karmas done in the past.

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