And so the text of the Chhandogya Upanishad (III, 14. 1.) becomes appropriate. — 355.

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SUTRA III. 2. 36.

उपपत्तेश्च॥३.२.३६॥

upapatteśca ..3.2.36..

… Upapatteh, because of the possibility: of the reasonableness. … Cha, and.

36. And so the text of the Chhandogya Upanishad (III, 14. 1.) becomes appropriate. — 355.

COMMENTARY

According to this explanation, the text of the Chhandogya Upanishad III., 14. 1., also becomes reasonable. It says «as is one’s faith (Kratu), so is his reward» which means that according to the nature of one’s Bhakti, is the vision of the Lord in the next life.

Thus it is established that one Brahman has different manifestations, according to the differences of the receptacles in which He shines forth.

Adhikarana XVII — The Lord is the Highest

The author now establishes that the Lord is the Highest For if there exists any other Being higher than the Lord, then there cannot arise Bhakti for such a Lord.

Vishaya: In the Shvetashvatara Upanishad we read (III, 8):

I know that great Person.

This and the subsequent verses describe the Brahman as the Highest But then it says in III., 10. … etc., «that which is beyond that (Brahman) is without form, etc». This shows that there is something beyond Brahman and therefore higher than Brahman.

Doubt: Is there any object higher than Brahman who is the object of our worship?

Purvapaksha: There is something higher than Brahman, as the above text shows.

Siddhanta: The following Sutra refutes this.

SUTRA III. 2. 37.

तथाऽन्यप्रतिषेधात्॥३.२.३७॥

tathā’nyapratiṣedhāt ..3.2.37..

.. Tatha, similarly, so Brahman is the highest. Anya, of the other,.. of the higher, … Pratishedhat, owing to the denial or prohibition (to look upon).

37. Thus Brahman alone is the Highest, because there is denial of any other higher being. — 356.

COMMENTARY

Thus Brahman is the Highest of all, because the Scriptures deny the existence of any other higher entity. In the same Shvetashvatara Upanishad we find (III., 9):

To whom there is nothing superior, from whom there is nothing different, than whom there is nothing smaller or larger.

Thus this very Upanishad refutes the idea of any higher being than Brahman. The full text of the Shvetashvatara is not open to the interpretation put upon it by the Purvapakshin. The whole verse is given below:

I know that Great Person, of sun-like lustre, beyond the darkness. A man who knows Him truly, passes over death; there is no other path to go.

This teaches that the knowing of this Great Person is the only path to liberation, there is no other path than such knowledge. Having taught this the Shruti goes on to strengthen this position by saying (III., 9):

This whole universe is filled by this Person, to whom there is nothing superior, from whom there is nothing different, than whom there is nothing smaller or larger, who stands alone, fixed like a tree in the sky.

This verse also shows that the Brahman is the Highest, and that it is impossible for any other being to be equal to or higher than Him.

Then comes the tenth verse (which has been distorted by the Purvapakshin, as teaching that there is something higher than Brahman). To show that the interpretation of the opposite party is wrong, the whole of the verse is given below:

That which is beyond this (world), that is without form and without suffering. They who know Him, become immortal, but others suffer pain indeed.

«That which is beyond this» — does not mean «that which is beyond this Brahman», but «beyond this world». In fact, this verse also teaches the same as the preceding verse — namely, that there is nothing higher than Brahman. The word «Tatah» — ‘than this’ should not be taken as applying to Brahman. The whole context is against such interpretation. If the interpretation of the Purvapakshin be taken as correct, then the statements in the preceding verses 8 and 9 would become false, for they say that there is nothing higher than Brahman. Even the Lord Himself has declared in the Gita (VII., 7):

There is naught whatsoever higher than I, O Dhananjaya. All this is threaded on Me, as rows of pearls on a string.

Thus there is nothing higher than the Lord.

Adhikarana XVIII — The Lord is All-pervading

Now in order to show that the object of adoration is always near, the author teaches the all-pervadingness of the Lord. For if the Lord were not ever near, there would be discouragement in the heart, and so there would arise looseness of love. (If the Lord were at a great distance, how could the worshipper reach Him and how could he feel any love for such an absent far-off deity?)

Vishaya: The Shrutis declare (Gopala Purva Tapani):

Krishna, the adorable, is one, the controller of all, and all-pervading. Though one, He shines forth as many.

Doubt: Now arises the doubt: Is this Hari the object of meditation, something limited, or all-pervading?

Purvapaksha: The Lord is limited. In experience He appears to have a middle size (neither atomic nor all-pervading). Moreover, in worshipping Him, He is looked upon as different from all the world and its modifications. Therefore, the world is excluded from Brahman — and thus it limits Brahman; for Brahman is not where the world is. Thus for both these reasons, the Lord is a limited entity and is not all-pervading.

Siddhanta: The Lord is all-pervading, as is shown in the next Sutra.

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