upasaṃhāro’rthābhedādvidhiśeṣavatsamāne ca ..3.3.6..

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SUTRA III. 3. 6.

उपसंहारोऽर्थाभेदाद्विधिशेषवत्समाने च॥३.३.६॥

upasaṃhāro’rthābhedādvidhiśeṣavatsamāne ca ..3.3.6..

… Upasamharah, the combination (of all the qualities). .., Arthabhedat, owing to the non-difference in the object, i.e., the object of meditation being Brahman alone in every case. Artha means the characteristics of Brahman. There is no difference in them, … Vidhi, of the duties enjoined (by the scriptures), injunctions. Sheshavat, as in the case of the remainder, the complementary. … Samane, in the case of a common meditation on the (excellences) befitting (Brahman), being the same, being common to several Shakhas. … Cha, only.

6. Only ill the case of common meditation, the particulars mentioned in each Shakha may be combined, since there is no difference in the subject-matter, just as in the case of what is complementary to injunctions. — 367.

COMMENTARY

The word ‘Cha’ in the Sutra has the force of exclusion. «Where the meditation is common, namely, where it is of equal character, having for its sole object the pure Brahman, in that Upasana» only, all the qualities mentioned in each place should be combined together in one act of meditation. «Why so? Because Arthabhedat — because, there is no difference in the characteristics of Brahman, the subject of meditation. His characteristics are everywhere, non- different, that is to say, identically the same. As an illustration, the Sutra says Vidhishesha-vat: just as in the case of what is complementary to injunction.

«The case is analogous to that of the things subordinate to some sacrificial performance as, for example, the Agnihotra. The Agnihotra also is one performance, and therefore, its subordinate members, although they may be mentioned in different texts, have to be combined into one whole». — Dr. Thibaut’s Shankara.

In the Rama Uttara Tapani there is a string of Mantras about Shri Rama, where all forms are combined. Thus, one of these Mantras says:

Here the forms of the Avataras of the Fish, the Tortoise, etc., are combined in the meditation of Shri Rama.

Similarly, in the meditation on Shri Krishna, there is the combination of other forms like those of Shri Rama, etc., in the Mantra of the Gopala Purva Tapani, … «He who though one, manifests as many».

Similarly, in the Bhagavata Purana, Tenth Skandha, Akrura addresses Shri Krishna as: .. . etc., «Salutation to thee! O best of the race of Raghu (i.e., Rama), the destroyer of Ravana». Here Krishna is identified with Rama so also in other books there are other identifications.

Note: This identification is permissible only when the meditation is on pure Brahman, i.e., when the meditation is universal or Samana. In such a meditation fill qualities of Brahman, scattered over in all the sacred scriptures of all the nations of the world should be combined, because the God, the Artha, the Subject-matter, is one, Abheda, without any difference. It is only in .., in the Common Prayer — in the Universal meditation — that this combination should take place. But in the specific: or concrete meditation there would be incompatibility in such a combination: and it should be avoided. Thus as in the general Agnihotra sacrifice various details mentioned in different Shakhas must be combined, but not so in any particular form of Agnihotra peculiar to any Shakhins.

But, says an objector, the Shruti declares that the Atman alone should be meditated upon — Atmety eva upasita. (Br. Ar.). The word «alone» shows that one should not meditate on any tiling else than the Atman — the Pure Supreme Self. The combination of meditation on different forms is, therefore, denounced by the Scriptures.

This objection is raised and answered in the next Sutra.

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