na bhedāditi cenna pratyekamatadvacanāt ..3.2.12..

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na bhedāditi cenna pratyekamatadvacanāt ..3.2.12..

.. Na, not …. Bhedat, on account of difference, on account of the statement of difference, … Iti, as, so. Chet, if. … Na, no …. Pratyekam, distinct, each (with reference to). .. Atad, the absence of that (i.e., difference). Vachanat, on account of the statement

12. If it be said «This is not valid, because of the statement of difference», we reply, «No. Because (with reference) to every statement (declaring difference), (there is always) a counter-statement (in the scriptures) declaring non-difference. — 331.

COMMENTARY

The statement made in the preceding Sutra, namely, that the Lord remains One, in all His manifestations, is not reasonable, says the objector. For in reality, these different manifestations are different entities, and cannot be called one. In fact there is Bheda or difference in the Lord.

This objection is raised in the first part of the Sutra, and -is answered in the subsequent portion. With regard to every one of these manifestations, the texts take the precaution of saying, that the Lord is one.

Thus in the Brihadaranyaka Upanishad. (II, 5. 19), we have the following:

Verily, Dadhyach Atharvana proclaimed this honey to the two Ashvins, and a Rishi, seeing this said (Rig Veda, VI., 47. 18).

«An image of the Lord is in every one of the forms, (in which a Jiva, or soul is embodied, for every Jiva has the image of the Lord in it). That Image is for the sake of the seeing (and worshipping by that particular Jiva), The Lord (Indra = Almighty Ruler) appears multiform through His Energies (Mayas). Therefore, it is right to say that these hundred and ten forms, called Haris are His. (The Hari or Logos of every system is a ray of Brahman)».

This (Brahman) is verily these Haris (Logos); this (Brahman) is the Ten (Avataras, such as the Matsya, etc.) this (Brahman) is the Thousand (Avataras, such as Vishva, etc.), this the Many (such as Para, etc.), this the Endless (such as Ajita, etc.). This is the Brahman, without cause and without effect; besides whom there is nothing, and outside whom there is nothing. This Atman is Brahman, omnipresent and omniscient. This is the teaching of the Upanishads».

Thus the above text of the Brihadaranyaka Upanishad shows that every form of the Lord abiding in different individuals is the supreme Brahman, full and entire, and not a portion of Him, for an Infinity can have no parts.

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