saṃjñātaścettaduktamasti tu tadapi ..3.3.9..

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SUTRA III. 3. 9.

संज्ञातश्चेत्तदुक्तमस्ति तु तदपि॥३.३.९॥

saṃjñātaścettaduktamasti tu tadapi ..3.3.9..

Samjnatah, from having a common name. .. Chet, if. .. Tad, that. Uktam, said, … Asti, there is (an instance, in the case of two Udgithas). .. Tu, indeed. This removes the doubt. …Tad, that (namely, difference of treatment, i.e., absence of combination), … Api, also.

9. (If it be objected that because both have) a common name, therefore, (the Ekantins must also combine the Gunas), we reply that the answer to this has already been given (in the preceding Sutra), — and also there is an instance to that effect — 370.

COMMENTARY

The word in of the Sutra is used in order to remove the doubt raised above. If it be said that since the Ekantins and the Svanishthas have both got a common name of ‘Brahma-upasakas’, therefore, the Ekantins must also combine all the Gunas like the Svanishthas; to this we reply that the last Sutra covers this ease also. The term Brahma-upasaka is a general name, while «Ekantin» is a particular name, and he is a higher form of devotee than the Svanishtha, and so all the rules of Svanishtha cannot apply to the Ekantin, though he is also Brahma-upasaka. Therefore, the Ekantins should not meditate on all the Gunas, for thereby they will lose their peculiar excellence which differentiates them from the Svanishtha. The soul of the Ekantin is imbued through and through with the love of one particular form, and is deeply drawn to one Form, and therefore, he (the Ekantin) is superior to the Svanishtha, who has a general love for all forms (and deep love for none). .Moreover, even the Svanishtha is not capable of meditating on all the attributes of the Lord. For the Shruti (Rig Veda, I., 154.7) says ‘…’ «Who can fully describe all the mighty deeds of Vishnu». To the same effect is the following Smriti:

The Great Lords of Yoga, like Shiva, Brahma and the rest, did not reach (in their conception) the end of the qualities of that Lord without qualities.

Though two things may have a common name, yet they need not have all properties in common. «An instance of this is found in the scriptures». For both the Akasha worship and the Hiranmaya Purusha worship have this in common that both are worships of the Udgitha. They have a common Sajna or name — Udgitha-upasana. Yet in the meditation on the Hiranmaya Purusha, the quality of the Akasha (namely, the quality of Parovariyas — Higher than the High) is not combined. This is a scriptural instance.

Therefore, the conclusion is, let the Svanishthas meditate by combining all the attributes of Brahman; but let the Ekantins worship Him with the specific attributes consonant with the form worshipped. This is the summary of the last two Adhikaranas.

Adhikarana IV. — Attributes of the Lord as an Infant and

as a Youth may be combined

In the previous section it has been said that the attribute of Parovariyas ‘Higher than the high’, applied to the Udgitha contemplated as Akasha should not be meditated upon in the Udgitha taken in the aspect of the Golden Person. On the same analogy, the Purvapakshin now says that in meditating on Hari as a youth, the qualities manifested by Him in His infancy should not be meditated upon, as that also breaks the harmonious flow of sentiment.

Now the author begins another topic and shows that the Gunas of the Lord manifested as an Infant should be combined in the meditation on the Lord as a youth. In the same Upanishad (Gopala Purva Tapani) it is said:

The word ‘Krishna’ is exclusively applied to the infant Krishna sucking at the breast of Devaki (Yashoda). This is according to the author of the Nama Kaumudi. The above Mantra is, therefore, useful for meditation on the Infant Lord.

Similarly, in the Rama Purva Tapani, we read:

Om. When Hari is born in the family of Raghu, as the son of Dasharatha, He is called on earth Rama. That Hari whose form is Pure intelligence and who is the Great Vishnu, He is called Rama, because always dwelling on earth (Mahisthita) He gives (Rati) to the good all desired objects, and is ever shining (Rajate). In other words, … = gives, .. = on earth (….)

These Upanishad texts show that Infancy, etc., also are Gunas of Brahman. The Smritis also are to the same effect, such as the Ramayana and Vishnu Bhagavata.

Doubt: Are these Gunas of the Lord, as an Infant, to be meditated upon or not?

Purvapaksha: Those Gunas of Infancy should not be meditated upon, because the thought-picture formed in meditation would then vary in size, and would be subject to decrease and increase, and as this change would break the uniformity of the thought-picture, it would be against the Shruti, which says that in meditation the flow of thought should be one harmonious whole. (When picturing the Lord as an Infant, the size would be small, when meditating on Him as a youth it would be larger, and thus there would arise incompatibility of thought-forms).

Siddhanta: This objection is set aside in the next Sutra:

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