hānau tūpāyanaśabdaśeṣāt kuśācchandasstutyupagānavat taduktam ..3.3.27..

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SUTRA III. 3. 27.

हानौ तूपायनशब्दशेषात् कुशाच्छन्दस्स्तुत्युपगानवत् तदुक्तम्॥३.३.२७॥

hānau tūpāyanaśabdaśeṣāt kuśācchandasstutyupagānavat taduktam ..3.3.27..

… Hanau, after the getting rid of (bondage), .. Tu, but, only. …. Upayana, on account of obtaining or getting near to (the Lord). … Shabda, on account of the statements of the word. …. Sheshatvat, on account of being supplementary to, on account of being the remainder of. …. Kusha, as in the case of Kusha for taking, the Kusha grass in one’s hands, …. Achchhanda, according to one’s desire, according as it is strong or weak. The force of … is two-fold, to denote strength or weakness. … Stuti, as in the case of prayer, or praise (Yajus). …. Upaganavat, and as in the case of singing (Saman). …. Tat, that. …. Uktam, is explained in the Scriptures.

27. But in the released state, (the free may perform meditation at their option), because they have already attained nearness to the Lord, because the Scriptural texts declare the same, and because all texts are meant to lead the soul to this stage. As the singing and reciting hymns of praise, (Yajus and Saman) with the sacred grass in his hand, is not obligatory on the student, who has finished his obligatory daily task. And this is declared by Scriptures. — 388.

COMMENTARY

The word ‘Tu’ is employed in the above Sutra, in order to remove the Purvapaksha. - When by the knowledge of God, there takes place the falling off of the fetters then for such a wise person, who is devoted to the Lord, the act meditating on the Divine attributes as taught in the Scriptures, is an optional self-imposed duty, just like the singing of praises and hymns, with more or less of desire, by taking the Kusha grass in one’s hand.

Note: When a student has finished the daily obligatory sacred study, if he finds time, he can make a resolution to repeat the Samhita; and then with the hands in the form of a Brahmanjali, with the sacred grass in the middle, he repeats the Veda. This recitation is purely voluntary, and not obligatory. Just like this is the meditation of the person whose delusion of «mind», etc., is destroyed. He may meditate on Truth through texts and reasoning; but it is not obligatory on him.

The released soul is under no obligation to perform philosophical meditation; it is optional to him to do so. In fact, the above verse of the Shvetashvatara Upanishad, by using the word Abhidhyanat (with prefix Abhi) shows that he has reached the stage of God-immersion (Abhidhyana) and does not need ordinary Dhyana. The reason for this is that the released soul has obtained Upayana or the vicinity of the Lord and attachment for Him. The word Upayana means attaining such vicinity. The second reason is Sheshatvat — because supplementary. All texts are supplementary to this, or are meant to lead the soul to this stage of God-love. As says a text (Brihadaranyaka Upanishad, IV., 4. 21): «Let a wise Brahmana, after he has discovered Him, practise devotion, let him not seek after many words, fur that is mere weariness of the tongue».

In the Bhagavata Purana it is written:

By works of public utility, by austerity, sacrifices, by alms-giving, by Yoga practices, by concentration, the highest object which men seek is love for Me, and attachment for Me.

Therefore, when once such attachment is acquired, it becomes useless for the devotee to go on further with meditation. His meditation, therefore, is optional.

The sense is this. It is very difficult to find out the truth through philosophical reason and Scriptural texts of obscure and abstruse meaning. Moreover, even reasoning and texts are of various kinds and deal with various subjects and sub-divisions thereof, and consequently the path of knowledge to God, through philosophical reasoning and Scriptural studies, is very difficult (Because philosophers differ, and so do the interpreters of texts). But to a person whose heart is solely attached to the Lord, and is softened by constant thinking on His blissful nature, all such studies and reasoning produce hardness of heart, for, instead of helping in increasing God love, they jar upon one’s feelings of devotion. But after the devotee has come out of his ecstasy, such studies may sometimes be helpful to him, io reminding him of his attachment and serving as a sort of secondary devotion.

The author next gives both reason and authority for this statement.

Note: «Just as the twice-born, after the performance of the daily study enjoined upon them, namely, Brahma-Yajna, recite the Yajus and Samans wearing merely at their pleasure the Kusha Pavitra on their finger, so also meditation, etc., in the highest heaven are performed by the Freed of their own accord. For all the other injunctions are only subservient to the statement referring to final beatitude. As says the Brahma-tarka: Indeed even those that have attained to heavenly bliss perform of their own accord the meditation on Hari, just as the Brahmanas after their regular duty recite the Vedas, observing the rule of wearing Kusha grass, etc., sitting with their face to the east». — Madhva.

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