puruṣavidyāyāmiva cetareṣāmanāmnānāt ..3.3.25..

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SUTRA III. 3. 25.

पुरुषविद्यायामिव चेतरेषामनाम्नानात्॥३.३.२५॥

puruṣavidyāyāmiva cetareṣāmanāmnānāt ..3.3.25..

... Purusha Vidyayam, in Purusha-vidya.. Iva, like. Another reading is … «also»…. = Cha, and. …, Itaresham, of the others (of the qualities like omnipotence, etc.) … Anamnanat, not being mentioned.

25. These other (attributes of the Lord are not declared as existing in the Kumaras, etc.) (as they are declared to exist) in (the direct manifestations of Brahman such as) the Man (of the Purusha) Sukta, and (in Krishna of the Gopala Tapani, etc.). — 386.

COMMENTARY

In the narratives of the Kumaras and of others, there is no mention of the attributes of being the material cause of the creation of all things, or of being the ruler and regulator of all, etc., (namely, of those qualities which are the specific attributes of the Lord. Hence in meditating on these God-like Beings, all the attributes of Cod are not to be thought of as existing in them. The author gives an illustration to show the contrary, Purusha-vidyayam-iva. As in the Purusha hymns of the Vedas. By force of the word «and» the Gopala Tapani, etc., are also taken. All the above attributes of the Lord are given in these, while they are conspicuous by their absence in the narratives of the Kumaras, etc. The conclusion of all this discussion is as follows: In these God-possessed Beings, there are two aspects — the Jiva-aspect and the God-aspect just as in a white-hot iron ball.

In a hot iron ball there exist the iron and the fire. Those devotees of the Kumaras, etc., who sec in them the Divine aspect only, like those who think on the tire only of the white-hot iron ball, should meditate on such beings with all the attributes of God, because they are looking on the God-aspect only, to the exclusion of the Man-aspect. But those whose devotion is not so keen and who are conscious of their man-aspect, like those who bee the iron also in the white-hot ball such devotees of the Kumaras, etc., should not invest their Ishta (Beloved) with all the attributes of God. On the other hand, they meditate upon these Beings as friends of God, dearly beloved to him. The Supreme Lord being pleased with their devotion to His beloved ones, accepts such worship, as if it was directly offered to Him. It is not only in the Chhandogya Upanishad that Sanat Kumara is addressed as Bhagavat, but words like Bhagavat, etc., have been applied to these exalted beings even in the Bhagavata Purana and other scriptures. These books’ also have declared their Jiva nature as well, by describing them as weak and poor creatures Those passages must also be reconciled in the same way, namely, their weakness, etc., are all comparative, for compared with Brahman every cue is a weak and poor creature.

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