darśayati cātho’pi smaryate ..3.2.17..

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SUTRA III. 2. 17.

दर्शयति चाथोऽपि स्मर्यते॥३.२.१७॥

darśayati cātho’pi smaryate ..3.2.17..

.. Darshayati, (the Scripture or Shruti) shows. … Cha, and. … Atho, fully, completely, … Api, also, … Smaryate, the Smritis declare.

17. Moreover, (the Scripture) also fully shows (this, and the Tradition also) declares it. — 336.

COMMENTARY

In answer to the question, «How did Gopala, the Supreme Self, who essentially is above all Prakriti, descend on this earth (and incarnate Himself in matter)», the Shruti goes on to describe the Form of this Supreme Self: and shows that the Supreme Self is identical with His Form. The word Gopala is primarily applied to that Entity who is the Supreme Lord having the most beautiful face, hands, feet, etc., and with a body of the colour of the blue cloud. In the Gopala Purva Tapani, the sages ask Brahma the following question: «What is the form of the Lord, what is His sacred formula of worship, and what is the method of His worship, tell that to us who are anxious to know». In reply to this question, Brahma says:

Krishna is dressed as a Gopa (a cow-herd, or a World-Saviour), has the colour of a cloud, is a youth and stands under the Tree of all Desires. On this subject are the following verses:

He who meditates, with his heart, on Krishna as described below is freed from re-births:

He has eyes like full-blown white lotus, a body of the colour of clouds, garments of lightning, with two arras adorned with the symbol of silence (a particular position of fingers), a garland of heavenly orbs, the supreme Lord. He, surrounded by cows, cowherds, and shepherdesses, under the heavenly Tree, adorned with divine ornaments, is seated on a throne inlaid with lotuses of jewels, and fanned by the cool wind resonant with the music of the waves of the River Kalindi.

Note: The cows are celestial orbs, the cowherds (male and female) are the Rulers of these solar and planetary systems. The River Kalindi is the daughter of Time — or rather Time (Kala) personified.

The Smritis also declare that the Self of the Lord and the Form of the Lord are identical. Thus in the Brahma Samhita it is said:

Krishna is the Supreme Lord, the Form of Being, Intelligence and Bliss.

By those two Sutras (16 and 17) the mutual co-extensiveness is declared, i.e., the Form is verily the Life, and the Life is verily the Form, in the case of the Lord. … the Form is even the Self and the Self is even the form.

Thus it is established that the Form is the Self. In inconceivable verities known only through the Revolution, there can be no room for argument, and so it must not be doubted how the Form can be the Atman. It is one of the mysteries of Godhead, revealed by the Shruti and must be believed so.

Therefore, Bhakti or love for the Form of the Lord is not an inferior kind of Bhakti, but the highest Bhakti; for the Form of the Lord is the Lord itself.

Though the Atman, Being, Knowledge and Bliss, logically excludes the idea of form, yet in matters transcendental, where the Revelation is our sole guide, we must believe that the Atman has a form, which is identical with itself. That Form verily is to be perceived by the heart alone when it is purified by love: just as the form of the music is perceived by the ear trained to appreciate musical notes. Every music is supposed to have a form which is perceived through the trained ear.)

If the Lord were formless, then the Shruti texts like ‘…’ «image of intelligence», ‘…’ «image of bliss», etc., would become meaningless, for these phrases employ the word «Ghana» which means form. Thus the Form of the Lord is not only all Intelligence and Bliss, it has the other attributes of being the all-pervading and the Inner Self of all. To have any other conception about this form would be wrong and based upon error. As it is said by the Lord to Narada in the Moksha-dharma:

O Narada! Do not think so, «I see this Form because it is a form, (and everything that has a form is visible)». For (this Form is not like other forms, because) in a moment on my merely so willing, I can become invisible to thee. For I am the Lord and the Teacher of the world (by being the Inner Guide of all). That which thou seest Me as having all the qualities of all the beings, that is a Maya created by Me. Thou canst not know me thus.

Adhikarana IX — The worshipped is different

from the worshipper

Now the author establishes the difference between worshipper and the worshipped — between the Jiva and Brahman. For if the worshipper were identical with the worshipped, the result of the Advaita notion «I am That» — then there would arise he Bhakti (love), for no one entertains the notion that his own self is the fit object of adoration. [For Bhakti is really worship, and it is a feeling entertained to a being who is superior to one’s own self.]

Though the author has repeatedly established the proposition that the jiva is different from the Lord, yet he again reverts to that topic, dealing with it from a different aspect, in order to enlighten those misguided souls, who through the false teaching that the Jiva is a reflection of Brahman, are deluded into the idea that they are verily the Supreme Brahman, (and prayers and Pujas are useless for them).

Vishaya: Says a Shruti:

«As many images of the sun are seen in various vessels of water, so in this world the various selfs are to be considered as the reflection of the Supreme Self».

Says another Shruti, Brahma Vindu Upanishad:

«The Bhut-atman is indeed One, existing in every being. It appears as one or as many, like the reflection of the moon in water».

Doubt: Now arises the doubt. It has been demonstrated before that the Supreme Self is an Image of Bliss and Intelligence. Does that Supreme Self become Jiva under certain conditions, or is He always separate from the Jiva?

Purvapaksha: The opponent urges that the Supreme Self itself becomes the Jiva. For a Jiva is nothing but the reflection of the Supreme in the Nescience. A reflection is identical with the original, for it exists so long as the original source exists, and ceases to exist, when the source exists no longer. Therefore, it has been said: «If a person looks at a mirror in front of him, he sees his own face only therein, but it he turns away his eyes, he sees nothing». Therefore, the Supreme Self, by its conjunction with Avidya (Nescience), has become Jiva.

Siddhanta: This view is set aside by the next Sutra. The Jiva is not a reflection of Brahman.

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