And also some teach thus (that the Lord is one though multiform). — 332.

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SUTRA III. 2. 13.

अपि चैवमेके॥३.२.१३॥

api caivameke ..3.2.13..

… Api, also. Cha, and. …. Evam, thus. Eke, some.

COMMENTARY

The words «and also» mean «moreover». Thus in the Mandukya Upanishad (IV., 7):

«He who knows the Omkara, as partless and yet full of infinity of parts, as the destroyer of all false knowledge, and as blissful, he verily is a sage and no one else».

Thus these Sakhins teach that the Lord is One partless whole, having infinity of parts, each one of which is a whole infinity. The word ‘partless’ means devoid of differences in itself or in its parts. «Infinity of parts» means having innumerable parts, each one a complete infinity (Svamsha). It is thus written in the Matsya Purana:

The Supreme Vishnu is One only undoubtedly, though existing everywhere. He has one form, though through His Glory, he appears as many, like the Sun.

The sense is this. As a prismatic crystal, though one only, appears to emit different colours, such as red, or blue, etc., to the eyes of the spectators when viewed from different angles; or as an actor on the stage, appears playing different parts in different acts of the Drama, but all the while he is one and the same, though expressing diverse emotions, appropriate to the part he is enacting for the time being; so the Lord Hari never abandons His essential unity of nature, though He appears as many, according to the different nature of the ideas (Bhava, or mental attitudes) of His devotees meditating upon Him, or according to the different nature of the works He is engaged upon accomplishing.

So also in Vishnu Tantra: …

As a prismatic crystal when looked at from different aides appears possessed of blue, yellow, etc., colours, so the Unchangeable Lord gets (in the eyes of His devotees) different forms, according to the different kinds of their meditation.

So also in the Bhagavata Purana: …

Hari, whose essential nature is unmanifest pure Intelligence, manifested Himself in a form shining with radiant ornaments and holding diverse weapons. And as a divine magician capable of going to heaven, quickly changes his form in the very presence of his spectators, so that the very body of the Lord with four arras, etc., instantaneously assumed the form of the Dwarf (Vamana), while (His Parents, Aditi and Kashyapa) were looking on. (In their very sight He changed into the Dwarf-form).

Thus that One Reality, having Inconceivable Powers, and being the substrate of all contradictory attributes’, simultaneously becomes manifold in Its manifestation. This gives rise to the notion of His possessing paradoxical qualities; and this instead of detracting from His greatness, strengthens the love of the devotees towards Him — the Lord of Mysterious Powers. Thus Bhakti towards the Lord increases by such contemplation over His contradictory attributes.

Adhikarana VIII — The form of Brahman

Now the author establishes the point that the Lord has Atman for His body. [There is no body of the Lord]. If the body of the Lord were separate from the Self (Atman) of the Lord, then Atman being a subordinate member, the devotion towards it would also be of a subordinate kind and not a primary Bhakti. But this is not the case. For devotion is always felt (or rather experienced, as if it was drawn) towards the primary object [The attraction or Love which the soul feels for the beautiful form of the Lord is not an attraction towards something secondary but primary. It follows, therefore, that the form of the Lord, is the Self of the Lord, is the very Lord itself. It thus differs from other forms. As a rule, the form embodies the soul: but the form of the Lord is the very soul or self of the Lord: otherwise why such an attraction towards it?]

Vishaya: Thus the Shrutis declare:

Salutation to that Krishna, the destroyer of pain, whose form is being. Intelligence and Bliss.-Gopal Purva Tapani Up., I.

To Govinda whose form is Being, Intelligence and Bliss. — Atharva Shirasa.

Doubt: Now arises the doubt: Has Brahman any form or not?

Purvapaksha: Brahman has a form: which consists (of the fine matter of the planes of) Being, Intelligence and Bliss. The phrase Sachchidananda Rupa is a Bahuvrihi compound, meaning he whose form is Being, Intelligence and Bliss. Therefore, Vishnu has a form (Murti).

Siddhanta: The Lord has no form distinct from His Self as is shown in the next Sutra.

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