chandata ubhayāvirodhāt ..3.3.29..

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SUTRA III. 3. 29.

छन्दत उभयाविरोधात्॥३.३.२९॥

chandata ubhayāvirodhāt ..3.3.29..

… Chhandatah, through the Will of God. Ubhaya, of either. … Avirodhat, there being no contradiction. [… Na, not].

29. (There is no such uncertainty, because) through the wish of the Lord (souls follow one or the other of these two paths and reach the Lord thereby), since there is no conflict between these two. — 390.

COMMENTARY

The word «Not» is understood in this Sutra from III., 3. 22, by the method called frog-leap. (That is, when a word of a previous Sutra does not affect the Sutra immediately following it, but some Sutra after that, it is called frog-leap).

Chhandatah means by the wish of the Lord, who has determined both paths of approaching Him, for the devotees of Sat-prasanga (the good company), whether it be through the devotion of love or the devotion of fear, for souls are so constituted by Him that some love to dwell on the Majesty of the Lord, while others are absorbed in his sweetness. How is this so? «There is no conflict between these two». Since there are texts to both effects, a devotee is at liberty to follow any set of those texts. The sense is this. There are two eternally perfect paths of meditation on the attributes of the Lord. These paths begin with the highest companions of the Lord, such as the eternally free, and extend down to the lowest mortal, the youngest neophyte. These two paths flow like the stream of Divine origin, the flanges, from the highest heaven to the world of the mortals. Therefore, all the souls in the universe are at liberty, according to their choice, to take up any one of these two paths, and join the particular discipline of persons treading these paths, and being taught by the teachers of that path the method of meditating on the peculiar attributes of the Lord, he meditates in that way, and the Lord Hari, the lover of all forms of devotion, wishes that these aspirants may get an inclination to follow the path. It is because of the wish of the Lord Hari, that these various Sat-prasangins (aspirants) follow one or the other of these paths, and in this way they reach Him.

Note: There are three sorts of devotees, the highest, the middling and the youngest. The first and the last are not helpers in the ordinary sense. The first is so absorbed in the contemplation of the Lord, that he is not conscious of anybody else, and the last has not yet acquired the necessary power of helping others. It is only the middle devotee who helps the aspirants.

The masters of compassion are thus defined:

The second kind of devotee is he who loves the Lord, has friendship for the Bhaktas of the Lord, compassion on the ignorant and indifference towards the enemies of the Lord, and His devotees. (These are the Masters of compassion).

This also shows that there is no partiality in the Lord Hari.

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