vyāpteśca samañjasam ..3.3.10..

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SUTRA III. 3. 10.

प्राप्तेश्च समञ्जसम्॥३.३.१०॥

vyāpteśca samañjasam ..3.3.10..

… Vyapteh, because (of His being) all-pervading. .. Cha, and. Other Qualities than all-pervadingness should also be included. ... Samanjasam, justifiable: compatible.

10. Such meditation is compatible, because of the all-pervadingness of the Lord. — 371.

COMMENTARY

The Lord is all-pervading though he shows forth the qualities of infancy, etc He is not limited by those attributes, and consequently such meditation is perfectly justifiable. This has been fully treated before in the Sutra, III., 2. 38, (where it has been shown that through the mysterious power of the Lord, He is all-pervading in His middle form also. The infant-form is therefore, as all-pervading and all-powerful as the youth form.) In fact, in the case of the Lord, «birth» (which is one of the six modifications) is not a Vikara or modification at all. For the Lord is birth-less, though He appears to take births in many ways. ‘…’ says the Purusha Hymn. «Birth», therefore, when applied to the Lord means «manifestation» — because He is birthless.

The force of the word «and» in the Sutra is to show that the Lord is all-sweetness also: for says the Shruti: — ‘…’ «He is verily sweetness» — (Taitt. Up.) The «and», therefor?, includes this sweetness aspect of the Lord. In whatever form His Bhaktas wish to taste the sweetness of His Lila, in that very form He manifests Himself before them, through His mysterious inconceivable power. The devotees of the Lord are innumerable: some the Ever-Free (like Garuda, etc.) have been referred to in the well-known verse of the Rig Veda as ‘Suris’:

«The Suris always sec that Highest Foot of Vishnu». The other kind of devotees (like the Freed, who were bound once) see other forms of the Lord. The Lord, though one, simultaneously appears in forms of different ages (infant, youth, etc.) to His different kinds of devotees. This is somewhat analogous to the single syllable Da 5 uttered by Prajapati, by which he gave three different teachings to three different classes of beings: Devas, men and Asuras. In the Brihadaranyaka Upanishad, V., 2. 1., we read:

The three-fold descendants of Prajapati, Devas, Men and Asuras, dwelt as students with their father Prajapati. Having finished their studentship the Devas said, ‘Tell us something, Sir’. He told them the syllable Da ‘…’ Then he said. ‘Did you understand?’ They said: ‘We did understand’. You told us ‘Damyata’, ‘be subdued’. ‘Yes’, he said, ‘you have understood’.

Then the men said to him, ‘Tell us something, Sir’. He told them the same syllable Da. Then he said, ‘Did you understand?’ They said: ‘We did understand. You told us ‘Datta’, ‘give’ ‘Yes’, he said, you have understood’.

Then the Asuras said to him: ‘Tell us something, Sir’. He told them the same syllable Da. Then he said: ‘Did you understand’? They said: ‘We did understand. You told us ‘Dayadhvam’.’ ‘Be merciful?’ ‘Yes’, he said, ‘you have understood’.

The divine voice of thunder repeated the same Da Da Da, that is, Be subdued, Give, He merciful. Therefore, let that triad be taught, Subduing, Giving, and Mercy.

Therefore, though appearing an Infant, etc., there is no break in the uniformity of mediation, for the Lord is conceived as One Essence, all-pervading and ever-unchanging, though manifesting different aspects.

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