saṃbandhādevamanyatrāpi ..3.3.21..

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20. Even though (there arise different perceptions of eyes, etc., in meditation on the Form), yet they are the same, because there is no difference, (the eyes, etc., are all Atman). — 381.

COMMENTARY

The force of the word «Cha» is that of «Api». Even though in Form-meditation there arise different perceptions of eyes, etc., yet the sentiment is the «mine», i.e., is one and uniform. As an image made of gold is gold throughout, and looking at its eye’, hands, ore, does not give rise to different ideas, but one uniform idea, i.e., of gold, so in meditating on the Form, there do not arise different ideas but one idea of the Lord. Why? Abhedat. Because there is no difference: because the eyes, etc., of the form of the Lord are all Atman (as those of the golden imago are all gold). Therefore, Release is obtained only by worshipping the Atman as having a form or rather as having become a form. If this wore not so (if Release were obtainable by mere abstract meditation), then the Shruti texts like «thus meditating on Krishna with concentrated mind» (Gopala Purva Tapani Upanishad) would be nullified. The texts like «Brahman is a uniform essence of the True, the knowledge, the infinity, the bliss, etc»., do not mean that he is an abstraction, but that His Form sheds forth these various attributes (as the one sun sheds various colour). «They do not detract from His uniformity and one-ness of essence. Though this point was considered before also in Sutra III, 2. 14, it is reconsidered here in a different light. The compassionate teacher repeats the same thing over and over again, out of kindness for his pupils, so that they may understand this abstruse and recondite subject.

THE THEORY OF AVESHA AVATARAS

The author has already taught in the previous aphorisms that in meditating on the Lord, all His attributes, as manifested by His direct Forms and Avataras, are to be combined. Now he considers whether the attributes shown by the Lord when He temporarily shines forth through some exalted souls (Jivas), that is to say, through the inspired Men (Avesha Avataras) are to be so combined or not.

Note: There are two views regarding Avesha Avataras. These are exalted Jivas possessed by the Lord, inspired by Him. All qualities of the Lord are not manifested through such beings. One view is that .the attributes shown by the Avesha Avataras should be combined, the other is that there should be no such combination.

In the Chhandogya Upanishad, VII., 1. 1, Narada approaches San at Kumara and says, «Teach me, O Lord! (Bhagavat)». ‘...’ «Therefore, O Lord! (Bhagavat) take me over this ocean of grief».

The beings like the Kumaras are Jivas possessed or overshadowed (Avishta) by some one of the attributes of the Lord, such as ‘Wisdom, Power, etc. These Jivas are the Aveshas of the Lord; as is clear from the application of the word «Bhagavat» to them. The question arises: Should the devotees of these (Sanat Kumara, etc.) while meditating on these God-like souls, worship them investing with all the attributes of the Lord or not? In answer to this doubt, the author teaches two alternatives. First, he shows the permission to combine, i.e., the injunction side, by which all the attributes of the Lord may be meditated upon as existing in the Great Beings. This is shown in the next Sutra.

SUTRA III. 3. 21.

संबन्धादेवमन्यत्रापि॥३.३.२१॥

… Sambandhat, on account of their being intimately connected. … Evam, thus, the same. Anyatra, in others (such as the Kumaras). … Api, even.

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