And the Scripture shows this directly. — 366.

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SUTRA III. 3. 5.

दर्शयति च॥३.३.५॥

darśayati ca ..3.3.5..

Darshayati, shows (the scripture). .. Cha, and.

COMMENTARY

In the Katha Upanishad 1., 2-15, we have:

Whose form and essential nature all the Vedas declare and in order to attain Whom they prescribe austerities, desiring to know Whom the great ones perform Brahmacharya, that Symbol I will briefly tell thee, it is Om.

This text shows that the Blessed Hari is the goal aimed at by all the Vedas. The force of the word ‘and’ in the Sutra is to imply: ‘If the man has the ability’. Therefore, it follows that all men, who have the ability to do so, should worship Brahman with all the methods taught in all the Shakhas. But those who have no such ability, must worship according to the rules of his own particular Sakha. Because the Lord is known by all and each one of these methods.

Though this proposition was established in the Sutra, ‘Tat tu samanvayat’ (I., 1. 4) also, yet it is re-stated here, in connection with the topic of the collation of all the Gunas of Brahman, as appropriate to the occasion. Such repetition is no fault, but helps to strengthen the argument.

Adhikarana II — All the attributes of Brahman

may be collated

The above discussion about the Lord being the goal aimed at by all Vedic teachings, was undertaken as a prelude to the proposition that all the Gunas of the Lord scattered in different Shakhas should be collated to form a complete conception of Brahman.

Thus in the Gopala Purva Tapani Upanishad the Brahman is described as having the form of a cowherd, blue as Tamala leaf, dressed in yellow raiment, adorned with the Kaustubha gem, playing on a lute, surrounded by cows, cowherds and cowherdesses, the tutelary deity of Gokula. This is the essential form of Brahman. (See the full extract under Sutra III., 2. 17).

But in the Rama Purva Tapani, Brahman is described as Rama having Sita on his left, holding a bow in his hand, the killer of Rakshasas like the ten-headed Ravana, and the ruler of Ayodhya, etc., as follows:

Having Prakriti (Sita) as his companion, of green colour like that of Durva, having yellow dress, and matted locks of hair, two arms, adorned with ear-ornaments, and a garland of jewels, wise, and holding a bow in his hand.

Such like is the description of Brahman given in that Upanishad.

«While a third description of Brahman is given in the Nrisimha Upanishad, as having a very dreadful face frightening even to the great Devas like Brahma, etc., the Lord in the form of a Man-Lion. In the Mantra sacred to Man-Lion, the word ‘terrible’ (…) occurs: and the Upanishad asks:

Why is he called the Terrible? and it gives the answer in these words: Since all the worlds are terrified by looking at this form — all the Devas, and all the creatures run away through fear of him, and he is not afraid of any one, he is called the Terrible. (As says the Shruti): From terror of it the wind blows, from terror the Sun rises, from terror of it Agni and Indra, yea, Death runs as the fifth.

While another text describes Brahman as Trivikrama — the Dwarf encompassing the universe with his three steps. In the Rig Veda, I., 154. 1, we find:

I will proclaim the mighty deeds of Vishnu, how he created the earth, the words below it, how he fixed fast the vast firmament and the worlds above it (where dwell the Freed ones with Him) and how he encompassed them all with his three glorious strides.

Like the sacrifices which are different, because the Devatas invoked and the offerings made are different, so here also the Upasanas must be different, because the qualities are different (and all the above four kinds of meditation cannot refer to one Brahman).

Doubt: Therefore, arises the doubt: Should the Gunas mentioned in one Upasana (form of meditation) be comprised in the other Upasana or should it not?

Purvapaksha: The meditation becomes fruitful by dwelling over the attributes read together in one place. The attributes mentioned in another Upasana should not be dwelt upon, and comprised together, because no higher fruit is gained thereby, and because the attributes being contradictory, would create disharmony in meditation.

Siddhanta: The next Sutra refutes this view.

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