sarvābhedādanyatreme ..3.3.11..

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SUTRA III. 3. 11.

सर्वाभेदादन्यत्रेमे॥३.३.११॥

sarvābhedādanyatreme ..3.3.11..

.. Sarva, all. …. Abhedat, being non-different Anyatra, in another time, in the posterior time. … Ime, these.

11. These very actors manifest in another (time and place), for there is no difference in them at all (they are identically the same). — 372.

COMMENTARY

Those very persons — the Lord and his companions (or co-actors) — who were engaged in enacting the previous part — that very Lord Hari, and those very same colleagues, together with those very parts of the act, must be believed to exist in the subsequent time and act. Why? Because all are the same identically. Because there is no difference in the Lord, or His colleagues, or the parts of his acts or His manifestations. One Lord appears in many forms as we find from Shrutis and Smritis like ‘…’; «though one, who shines forth as many» ‘…’ «salutations to Him who has one and many forms». The same applies to the retinue of the Lord. In the Brahma Vidya, the Freed Souls who alone form the colleagues and the retinue of the Lord, are said to be possessed of this power of appearing in many forms.

See the Chhandogya Upanishad, VII, 26. 2:

The Released soul does not see death nor illness, nor pain. The Released sees everything and obtains everything everywhere. He becomes one, he becomes three, he becomes five, he becomes nine, and it is said he becomes eleven as well, nay, he becomes one hundred and eleven, and one-thousand and twenty.

The Bhagavata Purana also shows the same in the marriage of Shri Krishna with the thousand princesses.

The same actions, though manifesting at different times, do not lose their identity, by the mere fact of their rising at different times on the horizon of different spectators. «He has cooked twice» means to the bearing of every intelligent person that the one act of cooking is done twice: and not that two different acts are done in different ways. «He has uttered the word cow twice». — means the same act or word is twice repeated, and always refers to one and the same cow, and not that two cows are meant. Thus the Blessed Lord Hari, His colleagues, His places (the various stages where He acts), etc., owing to the multiplicity of manifestations, appear to be different, in this sense that the acts are commenced at a particular time and end at a particular time — but though thus distinguishable, yet such distinction does not detract from the identity of those acts-for in their essential nature those acts are absolutely identical. And since there is an element of time — succession in the mode of manifestation of these eternal acts, that gives rise to a variety of sentiments, and answers the objection that an unchanging eternal act must cause monotony.

Nor is this a dogma unbased on authority. Ta the Brihadaranyaka Upanishad, III., 8-3, it is said:

Who is Past, Present and Future.

So also in the Atharvana Upanishad:

The One God, engaged in Eternal Play.

So also in the Gita (IV, 9):

He who thus knoweth My divine birth and action, in its essence, having abandoned the body, cometh not to birth again, but cometh unto Me, O Arjuna.

This also shows that the births and actions of the Lord are divine, that is to say, eternal: and non-Prakritic. For if these births and actions were temporal, historical events, their knowledge could not give release.

This realisation that the actions of the Lord are eternal, etc., cannot take place but through His grace; as we find from the following words of the Lord:

Through My grace let their arise in thee True Knowledge regarding my size as it is (e.g., that even the middle size is all-pervading), regarding my real essence (e.g., every part of my body is a transcendental reality), regarding my forms (e.g., the different Avataras), attributes (like Omniscience, etc.,) and actions (like birth, sport, etc).

Therefore, it is established that the actions of the Lord are eternal. Moreover, it must be remembered that only those deeds which are performed by the Lord through His Power of Wisdom (Chit-Shakti) coupled with His Essential Form (Svarupa) are eternal, and’ not every action of the Lord. (For if every action of the Lord were eternal, then creation, etc., being also His acts, must also be eternal). Hence it follows that actions performed by the Lord through Prakriti (Matter) and Time, are temporal and non-eternal. Such acts are creation, etc. If it were not so, then creation being eternal, there would be no dissolution and all texts about Pralaya would be nullified.

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