anena sarvagatatvamāyāmayaśabdādibhyaḥ ..3.2.38..

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SUTRA III. 2. 38.

अनेन सर्वगतत्वमायामयशब्दादिभ्यः॥३.२.३८॥

anena sarvagatatvamāyāmayaśabdādibhyaḥ ..3.2.38..

.. Anena, from him, by the Supreme Person. … Sarvagatatvam, being present everywhere. … Ayama, about occupying all space, or about extent … abdadibhyah, from scriptural statements, etc.

38. (Even in the Middle Form), there is the all-pervadingness of this Supreme Person, because of the scriptural statements, like occupying all space, etc. — 357.           

COMMENTARY

The Supreme Person, even in His Middle Form, is endowed with the quality of all-pervadingness. Not only the atomic and the infinite forms are all-pervading, but this Middle Form — the form worshipped by men, is also all-pervading. Why do we say so? Because the word Ayama or occupying all space is used about this Middle Form also. The word «Adi», «and the like», in the Sutra shows that the Lord possesses also inconceivable powers, etc., by which even in His Middle Form He is all-pervading. Thus the text of the Gopala Purva Tapani quoted above (Sarvagah Krishnah) shows that the Middle Form Krishna is all-pervading also. Similarly, the following text of the Taittiriya Aranyaka corroborates the same view:

Narayana exists pervading all — inside and outside — all whatsoever that is seen or heard in this world.

This also shows the all-pervadingness of the Middle Form, the form Narayana. This all-pervadingness of the Middle Form is through the inconceivable mysterious power of the Lord. He Himself says in the Gita (IX., 4 and 5):

By Me all this world is pervaded in My un manifested aspect; all beings have root in Me, I am not rooted in them.

Nor have beings root in Me; behold My sovereign Yoga! The support of beings, yet not rooted in beings, My Self their efficient cause.

Nor does the Lord become limited by the existence of other worldly objects. The Lord is not excluded from the space occupied by such objects. For the above text says, «He is inside and outside everything». Therefore, another illustration speaks of Him «as the butter in the curd, as the oil in the sesamum seed». Therefore, it is proved that Hari is a worthy object of worship, as He is all-pervading. This is further demonstrated in the narrative of Shri Krishna in the Tenth Skandha, where He is bound by a cord which gave Him the name of Damodara. In the Bhagavata (Tenth Skandha) it is thus said by Shuka:

He who has neither inside nor outside, neither front nor back, but who is both inside and outside of the world, in its front and in its back, yea, who is the world itself — Him considering as her son, as a mortal child, Him the unchangeable and Immutable, the cowherdess bound by a cord, as if He was an ordinary infant.

The reason of this has been given by us before under the Sutra …, etc.

Adhikarana XIX — The Lord is the Giver of all fruits

The author now describes that the Lord is the giver of all fruits. Otherwise, if He did not give rewards of actions, or gave inadequate rewards, He would be considered as a niggardly person and no Bhakti would flow towards Him.

Vishaya: In the Prashna Upanishad, III, 7, we read:

He leads them to the world of the virtuous who have done virtuous deeds.

Doubt: Here arises the doubt -Are the rewards, such as Heaven, etc., the effect of sacrifices alone, or are they given by the Supreme Lord?

Purvapaksha: They are results of sacrifices, etc. He who does good acts gets heaven, he who does not do good acts does not get heaven. There is no scope for the Lord here.

Siddhanta: The following Sutra refutes this.

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