But (the word bliss is applied to human joy, merely) on account of generic resemblance (and not because the two blisses are of the similar nature). — 352.

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SUTRA III. 2. 33.

sāmānyāt tu ..3.2.33..

… Samanyat, on account of being perceptible, or from resemblance. .. Tu, and, but. This word removes the doubt.

53. But (the word bliss is applied to human joy, merely) on account of generic resemblance (and not because the two blisses are of the similar nature). — 352.

COMMENTARY

As even one word ‘jar’ is applied to all kinds of jars, because all possess the common quality of being a jar; so the words bliss, etc., are applied to human as well as to divine bliss, etc., merely as a common term, and do not indicate any further similarity between the two. It is not necessary that the two should be individually similar, though they may belong to the same category. Thus says a text:

The all-pervading Lord is possessed of supreme knowledge, etc., is ever untainted with the name and species of the qualities of matter: he is never touched by them, or was touched by them, or will ever be touched by them, O king.

Tito knowledge of the Supreme is thus different from human knowledge.

If Brahman, the substratum of all attributes, is distinct from the whole universe consisting of sentient and insentient objects, then how do you explain the following teaching of the Chhandogya Upanishad, III, 14. 1, which declines the whole world to be Brahman:

All this is verily Brahman. It is produced from Him, lives in Him and merges in Him. Let one meditate calmly on Him thus.

The next Sutra answers this doubt.

SUTRA III. 2. 34.

बुद्ध्यर्थः पादवत्॥३.२.३४॥

buddhyarthaḥ pādavat ..3.2.34..

… Buddhyarthah, to aid the understanding. …. Padavat, as in the case of the word «Foot».

34. This teaching is in order to aid the understanding, just like the word «Foot» (in the Rig Veda, X, 90. 3, where the world is spoken of as the foot of Brahman). — 353.

COMMENTARY

The whole world is said to be Brahman in order to help the understanding in realising Him, by cognizing that everything is His and is dependent upon Him. As in the Rig Veda, X, 90. 3, the whole universe is said to be one foot of Brahman while His three other feet are in Heaven. That metaphor is also meant to help the understanding to realise Brahman. When the mind realises that everything belongs to Brahman, ‘Sarvani khalvidam Brahman’, and Brahman is in everything, then its hatred ceases, for then it can hate no one; and when all hatreds and prejudices, national, racial or otherwise, cease, then the mind becomes fit to be inclined towards the Lord. The texts like these do not teach that one should feel attraction for everything, for then that also would be a distraction of understanding. The sole object of all these texts is to teach that one should hate no one, nor love any one more than God.

Adhikarana XVI — Brahman is not monotonous

Says an objector: Admitted that Brahman has infinite bliss, etc., yet it cannot be an object of devout love, because there is dull monotony in it. The mind seeks variety in its object of love.

The author, therefore, now shows that there is such variety of manifestation also in the object of adoration, the blessed Lord Hari. This variety is necessary in order to meet the wants of the various emotional temperaments, and the various moods of one and the same Bhakta. For if the Lord had not this variety, there would not have existed these various sorts of Bhaktis. Those various manifestations of the Lord are each eternal, because the place, etc., where these manifestations (Bhana) are to be found, are also beginningless. The texts like «though one, He shines forth as many», show that though there are varieties of manifestation of the Lord, yet in all those places, etc., where such manifestations are taking place, the Lord is one. It is one Brahman that shines forth in all these places.

Doubt: Now arises the doubt: Does there occur any decrease or increase — any distinctions — in these manifestations, owing to their being various? Are some manifestations full and complete, and others less full and partial?

Purvapaksha: All manifestations are equally full and perfect for the substance manifesting is one, and so all its manifestations must be similar, for all words which are synonyms give rise to the same conception. So there is no difference in these manifestations.

Siddhanta: The manifestations are different, as is shown in the next Sutra.

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