anyabhāvavyāvṛtteśca ..1.3.12..

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SUTRA I. 3. 12.

अन्यभावव्यावृत्तेश्च॥१.३.१२॥

anyabhāvavyāvṛtteśca ..1.3.12..

.. Anya, another. Bhava, nature, .. Vyavritteh, on account of the exclusion. .. Cha, and.

12. The Imperishable is not Pradhana nor Jiva, because in the same text we find description of attributes which would exclude another nature than Brahman. — 76.

COMMENTARY

In a supplementary passage in the said Upanishad, we find a description of the attributes of this Akshara, which excludes Jiva and Pradhana, because they do not possess that nature. (Br. Up., III, 8. 11.)

«That Imperishable, O Gargi, is unseen, but seeing, unheard but, hearing, unthought but thinking, unknown but knowing. There is nothing that sees but He, nothing that hears but He, nothing that thinks but He, nothing that knows but He. In that Imperishable, O Gargi, the ether is woven, warp and woof».

The Imperishable is declared here as seeing, hearing, etc., and therefore, Pradhana, which is non-intelligent, is excluded; because the nature of Pradhana is Jadam. Similarly, the declaration that unseen by all He sees everybody, shows that Jiva is not meant, for the nature of Jiva is not all-perceiving.

Adhikarana IV — The Purusha seen in the Satyaloka is Brahman

Vishaya: In the Prashna Up., V. 2, we find the following:

1. Next Shaibya Satyakarma asked him: «O Master! what world does he conquer by such (meditation) who amongst men unceasingly meditates on Omkara, up to his death».

2. «O Satyakarma! that which is denoted by Om is this Brahman, both the higher and the lower. Therefore, the knower of it, through this vehicle alone, reaches one of these two».

3. «If he meditates on one measure, then by that meditation alone, after death he is welcomed by the Supreme self, and obtains another birth on this earth. The Devas of the Rig Veda lead him to a human body. He in that birth endowed with austerity, celibacy, and faith, realises of the greatness the fruit of these».

4. «Next if he meditates in his mind, with two measures, he is carried up by the Yajus Mantras to the Antariksha or the world of the moon. Having enjoyed the vast powers of the moon-world, he returns again».

5. «But, be who understands this Om to consist of three measures, should with this imperishable syllable meditate on the Supreme Purusha alone, for thereby he would reach the Tejas or the Sun. As a snake becomes fully liberated from its old skin, thus he verily ‘becomes liberated from all his sins. By the Saman verses he is carried up thence to the Satyaloka. There, from that high being, the Group Soul of all Jivas, he gets instruction and sees the (Supreme in-d welling) Purusha. To that effect are the following two verses:

6. «The three notes become fatal when uttered cither singly or in couples, and without harmony. But when properly uttered in high or low or middle tones there is no fear to the wise».

7. «By the Riks one gains this physical world, by the Yajus the astral world, by the Saman that which the wise only know. The knower of Brahman by the vehicle of the word Om alone, reaches also that which is Peace, undecaying, free from fear, and the Supreme».

Doubt: Here arises the following doubt: Whether the object of meditation and the Person seen by one who meditates with three Matras is the Chaturmukha Brahma or the Supreme Lord.

Purvapaksha: The Purvopakshin maintains that the Person seen is the Chaturmukha Brahma. He argues: The worshipper of one Matra attains the world of men, the worshipper of two Matras obtains the astral plane, therefore the worshipper of three Matras must obtain the plane above the astral, namely, the Satyaloka. The Brahmaloka of the text, must be interpreted to mean the Satyaloka, the loka of the Chaturmukha Brahma, and it is here that the worshipper sees the lord of the Brahmaloka, namely, the Chaturmukha Brahma». Therefore, says the Purvapakshin, the Highest Person of verse 5 is the Chaturmukha Brahma.

Siddhanta: To this objection, the Lord Badarayana replies by the following aphorism:

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