The Lord is not like fire and the rest, for there are not such distinctions in Him. — 344.

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SUTRA III. 2. 25.

प्रकाशवच्चावैशेष्यं॥३.२.२५॥

prakāśavaccāvaiśeṣyaṃ ..3.2.25..

[.. Na, not ]. .. Prakashadivat, as in the case of fire, etc. .. Cha, and. … Avaisheshyam, non-difference, non-distinctions.

25. The Lord is not like fire and the rest, for there are not such distinctions in Him. — 344.

COMMENTARY

The word ‘not’ is to be read into (his Sutra from the preceding aphorism, III, 2. 19. As the tire has two states, coarse and line, and is unmanifest when in the subtle state, and becomes manifest when in the coarse state; such is not the case with the herd. Because, there are not distinctions of subtle and gross in Him. The Shruti says: ‘…’ (Br. Up., III.,8. 8.) «He is neither coarse nor fine, neither short nor long, etc».

So also in the Garuda Purana:

In the supreme Lord there are no distinctions of subtle and coarse, because that Unborn is manifest verily everywhere in every form.

But there are persons who have full devotion and love towards God, how is it that they have not seen Him? It is not a universal rule, therefore, that any one who loves God must see God.

To this objection, the next Sutra gives the answer.

SUTRA III. 2. 26.

प्रकाशश्च कर्मण्यभ्यासात्॥३.२.२६॥

prakāśaśca karmaṇyabhyāsāt ..3.2.26..

… Prakashah, light, manifestation, the shining out. .. Cha, and. It removes the doubt mentioned above, … Karmani, in practice (of devotion). …. Abhyasat, through constant application.

26. And the Lord becomes manifest, by repeated practice (in meditation). — 345.

COMMENTARY

[In the Karmau or act consisting in meditation on Him, in the acts like worshipping Him, etc., by constant repetition in such acts (of meditation and worship), the Lord verily becomes visible.]

It is by constant repetition of the acts like meditation and worship that the Lord shines forth. [If some devotees have not seen Him, it is because they have not been constant in their practice of meditation. It is Abhyasa or constant repetition, which produces the state of ecstasy, in which the Lord is seen]. As says the Dhyana-vindu Upanishad 18 (so also Brahma Up.):

Making one’s body as the lower fire stick and the syllable Om as the upper stick, and by the practice of constant rubbing them through meditation, let him see the God, hidden in him.

Thus it is Abhyasa or repetition, that makes the hidden Lord manifest, as the constant rubbing of the sticks brings out the tire. It is by Abhyasa that one gets the love for the Lord and through such love, he gets ultimately the vision of the Beloved. But no one can see the Lord by mere worship (done for some selfish purpose such as to get heaven, etc.) without love. As says a text (Brahma Vaivarta):

No one by worship alone can make Him become manifest: For the God, the Ancient Supreme Self, is ever unmanifest.

This uselessness of worship and prayer refers to selfish prayers and worship, and not to the whole-hearted prayer of love. It is the prayer, devoid of love, which is incapable of producing divine vision.

Says an objector: How can the Lord, who is all-pervading and inside all, become manifest and come out? It is a contradiction in terms, Therefore, the statement that the Lord can become directly visible is valueless, inasmuch as it contradicts the all-pervading inwardness of the Lord.

This objection is answered by the next Sutra.

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