sāmparāye tartavyābhāvāt tathā hyanye ..3.3.28..

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SUTRA III. 3. 28.

साम्पराये तर्तव्याभावात् तथा ह्यन्ये॥३.३.२८॥

sāmparāye tartavyābhāvāt tathā hyanye ..3.3.28..

… Samparaye, when the love for the Lord (has arisen in the soul). … Tartavya, of the bondage, (which is to be got rid of), something to cross over. … Abhavat, owing to the absence, … Tatha, so. …Hi, because. … Anye, the others: the other Shakhins, the Vajasaneyins.

28. When the love for the Lord (has arisen in the soul), the philosophic meditation is optional, because there is absence of the bondage; thus say some Shakhins. — 389.

COMMENTARY

The word ‘…’ means the Lord: because all Tattvas meet in Him (…). The Love for the Lord is called ‘…’ It is formed by adding the affix … under Panini, IV., 3. 53.

When a person has got this love for God, it is optional for him to meditate on Tattvas or not. It is not obligatory. Why? Tartavyabhavat — because, they have nothing further to cross over. For then there exist no fetters which he has to cut off. So also the others, namely, the Vajasaneyins read (Brihadaranyaka Upanishad, IV., 4. 21):

Let a wise Brahmana (student of the Vedas), after he has discovered Him (through the scriptures and his Guru), practise Prajna or devotion to Him. Let him not seek after many words (Vedanta texts), for that is mere weariness of the tongue.

So also the Lord has said in the Bhagavata Purana:

Jnana (the Path of scriptural knowledge and philosophy) and Vairagya (the Path of indifference or asceticism) are, as a general rule, not very beneficial to those devotees (Yogins) who are full of my love, and whose very self am I, who are deeply attached to Me.

Adhikarana XII — Fear and Love of God both cause salvation

It has been mentioned above that the meditation on Brahman is on Him as possessed of attributes. Now the author commences a new topic in order to show that this meditation is of two sorts. Thus in the Gopala Purva Tapani Upanishad, Brahman is described in the form of Shri Krishna, dressed as a cow-herd, having the colour of a cloud, etc., and accompanied by 1’rakriti, etc. This is one form of meditation. Another form is given in other Shrutis as «verily this Brahman is the Self, the ruler of all, the controller of all, the Lord of all, etc». — (Brihadaranyaka Upanishad, IV., 4. 22). This shows that, in the first case, devotion in the form of attachment, excited by the knowledge of His sweet attributes, is the cause of attaining Him. In the second case, it is devotion caused by the command of the law, and produced by the knowledge of His Majesty and Lordliness. Thus, there are two sorts of devotion or Bhakti — the devotion of love or Ruchi Bhakti, and the devotion of fear or Vidhi Bhakti. Therefore, the object of meditating being different (in one case, it is a being of all sweetness and love; in the other, a majestic ruler and king), the Bhakti is also of two sorts.

Doubt: Now arises the doubt, which of these two kinds of Bhakti is the cause of God-attainment?

Purvapaksha: As there is nothing to determine which of them leads to salvation, therefore, the seeker of God being in uncertainty, will not engage in any sort of meditation, and have no inclination for either.

Siddhanta: There need not be any such uncertainty, as shown in the next Sutra.

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