And the Scripture illustrates this. — 384.

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23. And the Scripture illustrates this. — 384.

COMMENTARY

Such God-possessed Beings, though object of great veneration, are not to be worshipped as God, because the Scripture illustrates it in the passage under discussion. Narada is himself a God-possessed Soul, as we find it from various accounts given in the Bhagavata Purana and other books. In spite of his being so great, we find him going to Sanat Kumara and asking him to be taught about the Supreme Self. Thus this Chhandogya Shruti itself shows that all the attributes of God are not to be combined in meditating on these godly beings, for they are not as perfect as God is.

SUTRA III. 3. 24.

सम्भृतिद्युव्याप्त्यपि चातः॥३.३.२४॥

sambhṛtidyuvyāptyapi cātaḥ ..3.3.24..

… Sambhriti (the attribute of being the nourisher, the supporter), the collection, .. Dyu, the sky, all the space. … Vyapti, the attribute of pervading, the spreading out … Api, also. … Cha, and. … Atah, for the same reason.

24. And for this reason, the attributes of being the collection of all potent energies and of spreading out the loftiest heavens (which are the specific attributes of God, are not to be combined in meditating on such Beings). — 385.

COMMENTARY

The phrase Sambhriti-dyuvyapti is a Dvandva compound of these two words, meaning «collection» and «spreading out the heavens». These two attributes are not to be combined in meditating on such Avesha Avataras. The reason for this is the same as given in the previous Sutras, namely, that the Avesha Avataras are Jivas after all. The sense is this. In the recension of the Enayaniyanas, we find the following text in their supplementary portion (Taittiriya Brahmana, II., 4. 7. 10.):

[The reading in the text is from the Atharva Veda, XIX., 22. 21: where the second line runs as ‘jaw as ‘…’ Baladeva’s leading is ‘…’]

Heroisms (were) gathered with the Brahman as chief; the Brahman as chief in the beginning stretched the sky; the Brahman was born as firBt of creatures; therefore, (Tena) who is fit to contend with the Brahman? — (Bloomfeld).

This verse is found in the Atharva Veda (XIX., 22. 21) and the translation of it, given by Mr. Griffith, is as follows:

«Collected manly powers are topped by Brahma. Brahma at first spread out the loftiest heaven. Brahma was born first of all things existing. Who then is meet to be that Brahma’s rival?»

This shows the glory of Brahman, namely, he has all manly powers in him, and he it is who has spread out the loftiest heavens. These attributes are the specific qualities of the Lord, and consequently they are not to be meditated upon as existing in any Jiva, how high so ever he may be.

The author now gives another reason in the next Sutra.

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