aniyamaḥ sarveṣāmavirodhaśśabdānumānābhyām ..3.3.32..

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SUTRA III. 3. 32.

अनियमः सर्वेषामविरोधश्शब्दानुमानाभ्याम्॥३.३.३२॥

aniyamaḥ sarveṣāmavirodhaśśabdānumānābhyām ..3.3.32..

.. Aniyamah, there is no rule (as to the combination). .., Sarvesham, of all. … Avirodha, there being nothing against or no conflict. .. Shabda, the word (It., the Revealed Scripture or Shruti). … Anumanabhyam, and inference or Smriti.

32. There is no rule (for the combination) of all these, as there is no conflict (between this text of the Gopala Upanishad and) other Shruti and Smriti texts. — 393.

COMMENTARY

There is no such restrictive rule, that the «only means of obtaining Release is the conjoint performance of meditation, prayers (Japa) and Divine services. Any of these singly has the potency to bring about that result. Why? Because there is no conflict between this text of the Gopala Tapani and the other Shrutis and Smritis. Thus in a later passage of the same Upanishad it is declared:

Meditating with concentrated heart on Krishna, a man is freed from the Cycle of births and deaths. Reciting His Mantra and doing to Him, is like the conjunction of the moon with the earth (the Lord is brought down to the heart of His devotees, as the moon is reflected in water). His Mantra consists of five words, namely, (i) Klim-Krishnaya, (ii) Govindaya, (iii) Gopijana, (iv) Vallabhaya, and (v) Svaha. Reciting this five-worded Mantra on the five parts of one’s body, namely, (i) Heart, (ii) Head, (iii) Shikha» or tuft-lock, (iv) Breast, and (v) Hands with five elements — heaven, earth, the sun, moon and fire — one assuming these forms, attains Brahman, verily he attains Brahman.

Note: The five Mantras thus deduced are:

(i) Klim-Krishnaya divatmane hridayaya namah’, (Heart).

(ii) Govindaya bhumyatmane Shirase svaha’, (Head).

(iii) Gopijana suryatmane Sikhayai vashat’, (Tuft-lock).

(iv) Vallahhaya chandramasatmane Kavachaya hum’, (Breast).

(v) ‘Svaha sagnyatmane’ straya phat.

This text of Gopala Tapani shows that the meditation on or the recitation of the Mantra can singly confer release. Therefore, the previous text of this Upanishad (namely, «Etadyo dhyayati rasati bhajati so amrito bhavati») must be interpreted in conformity with the subsequent text of the same. Similarly, there are other Smriti texts to the same effect. Thus:

By merely singing the name of Krishna, one gets release and reaches the Highest.

He who bows down to Krishna, even once in salutation, gets the merit equal to the performance of ten Ashvamedha baths; with, however, this difference, that the performer of Ashvamedha comes back again on earth (on the exhaustion of merit), but the adorer of Krishna is never born again (for the result is inexhaustible.)

These Puranic texts also show that singing the name of the Lord or service of the Lord by prostration, etc., singly is capable of effecting release. The Gopala Tapani Shruti (Dhyayati, Rasati, Bhajati) is not opposed to these. Had it meant that these three must be practised jointly for the sake of Mukti, then it would have contradicted both these Shrutis and Smritis, which teach how release can be obtained by Bhakti (whether it be of meditation or recitation or service).

The conclusion, therefore, is that the sentence «he becomes immortal», should be joined with everyone of the three verbs. (He who meditates on Him becomes immortal, he who sings Him becomes immortal, he who serves Him becomes immortal). If these three be taken collectively, then Gopala Tapani should be interpreted as employing here an a fortiori argument. (When the other Shrutis and Smritis teach that meditation, singing or service can singly lead to Mukti, how much more easily and surely must the Mukti be got when those three are combined).

Those three are illustrative of other methods of Bhakti; they do not exhaust them. Thus the Bhagavata Purana, VII.,,5. 23, describes nine kinds of Bhakti:

Listening to the recitation of the name of Vishnu, singing it himself and remembering it always, serving, worshipping and saluting Him; treating Him as one’s Master or as a Friend, and self-surrender (are nine kinds of Bhakti).

All these nine kinds are implied by the above three, and every one of them has full efficacy.

‘But’, says an objector, «Release is the result of meditation alone, as taught in the Shrutis. ‘…’ etc., (Brih. IV., 5. 6. and II., 4. 5). How do you say that it can be effected by Japa, etc., also?» To this we reply; Japa (silent recitation of prayers), etc., are interlinked with meditation — one is pervaded by the other. Meditation is interwoven with Japa, etc., and Japa etc., is so interwoven with meditation. Both are mutually interdependent. Therefore, there can be no valid objection to what has been established above.

Says an objector: It is not proper to say that on getting the knowledge of Brahman there takes place release. Brahma, Rudra, Indra and others, who have acquired perfection in the knowledge of Brahman, are seen immersed in cosmic activities — nay, sometimes are found to be acting contrary to the Lord Himself.

This objection is answered in the next Sutra.

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