gaterarthavattvamubhayathā’nyathā hi virodhaḥ ..3.3.30..

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SUTRA III. 3. 30.

गतेरर्थवत्त्वमुभयथाऽन्यथा हि विरोधः॥३.३.३०॥

gaterarthavattvamubhayathā’nyathā hi virodhaḥ ..3.3.30..

… Gateh, of reaching God. …. Arthavattvam, the quality of leading to the Purushartha. … Ubhayatha, on the twofold paths. … Anyatha, otherwise, … Hi, for. … Virodhah, contradiction.

30. In both ways the goal is reached, because otherwise there would arise conflict between the texts. — 391.

COMMENTARY

By admitting this, the goal, that is to say, reaching the Lord, becomes pertinent in both ways: That is to say, by the acts of devotion to the Lord, by meditating on His sweet attributes, and by the act of devotion to Him, by contemplating His Majestic attributes, one sot reaches the Lord of love, the other reaches the Lord of Majesty. The word «Artha» in the Sutra means the highest end of man, namely, God, the Supreme Person. «Arthavattvam» means having the attribute of taking to the Lord. If this be not admitted, then there would arise contradiction between the two sets of texts, one enjoying meditation on the sweet aspect of the Lord (the Ruler of Gokula), the other enjoying meditation on the Lord of Majesty (the Ruler of Vaikuntha). The word «Hi» in the Sutra indicates that both texts are of equal authority.

It cannot be said that both these methods should be combined on account of the Sutras III, 3. 6 and both methods of devotion must be practised by one and the same person. Though that Sutra teaches combination of attributes, yet it cannot be applied here, because the Ekantin devotees are not anxious to see in their object of devotion, other attributes than what they meditate upon, and opposite attributes do not come within the scope of their cognizance. This will be further explained in Sutra III., 3. 56.

Adhikarana XIII. — Meditation of love

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