yāvadadhikāramavasthitirādhikārikāṇām ..3.3.33..

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SUTRA III. 3. 33.

यावदधिकारमवस्थितिराधिकारिकाणाम्॥३.३.३३॥

yāvadadhikāramavasthitirādhikārikāṇām ..3.3.33..

… Yavad-adhikaram, according to the (length of the period of their) office, … Avasthitih, the remaining in the world. …. Adhikarikanam, of the office-bearers.

33. The office-holders remain in this world up to the end of the period of their tenure of office. — 394.

COMMENTARY

We do not maintain that all knowers of Brahman, though perfect Masters of such knowledge, must necessarily become Mukta (or get out of the cosmos). Hut what we say is this. The Release is for him whoso Prarabdha Karmas (the so much of the deeds for the total expiation of which a new incarnation is taken) are exhausted, by suffering the fruits thereof, whoso Kryamana Karmas (the deeds done in the present incarnation to be atoned for hereafter) do not cling to him (because of Brahma-vidya, since he performs them as service to the Lord, because he has attained the knowledge of Brahman), and whoso Sanchita Karmas (past deeds other than Prarabdha, which are kept in store for expiation in some future incarnation) are destroyed by the fire of Brahma-vidya. In other words, he whose past deeds are all destroyed and exhausted by knowledge and suffering, and whose present deeds sit loose upon him, because of theosophic knowledge — such a person gets Mukti and goes away from the world! But office-holders, like Brahma and the rest (having a definite place in the Divine hierarchy) are still not Muktas, though their Sanchita Karmas no longer exist, but are destroyed by Vidya, and their present Karmas are unslinging for the same reason, but their Prarabdha Karma (in the shape of the strong will generated in the Past to be co-workers with the Lord) not being exhausted, keep them to their post; and they remain in this world so long as the duration of their office lasts, and does not come to an end. (They are appointed by the Lord in accordance with their Karmas for a certain period, and it is on the expiration of that period that their Karmas are fully exhausted.) On the exhaustion of these meritorious Karmas that gave them this office, they get release and enter into the Highest State. It should be understood thus. Devas like Indra and the rest, with a shorter period of tenure of office, go at the end of their respective periods, to Brahma’s world; for the duration of Brahma’s office is longer. But when the term of Brahma’s office comes to an end, and he gets release, then all these lower divinities get release also along with him. (In the interval they remain merged in Brahma). The author of the Sutra will mention this in IV., 3. 10.

As to their standing against the Lord (such as Brahma did in stealing the cows of Krishna, or Indra in sending torrential rains on Vraja), that is a mock fight only, and is done under the command of the Lord, to further the action of the drama which the Lord plays in each Avatara. The so-called opposition to the Lord is no real opposition, for Brahma and others are all actors, playing this world-drama, in harmony with the Will of the Lord.

As to their being obsessed by passions, etc., that is also an appearance only. Being firm in their knowledge of Brahman, passions, etc., cannot overcome them (they make a show as if they were so overpowered.)

Therefore, it follows that other knowers of Truth than these office-holders, do get Mukti as soon as they get the Vidya. (In the case of these Hierarchies, it is delayed till the end of the period of the office of Brahma). Thus there is no real injustice done to anybody.

Quorre. — Do these office-holders really want Mukti? Or do they not find greater satisfaction in being conscious co-workers with the Lord in His World-drama?

Adhikarana XV — The Akshara of Brihadaranyaka Upanishad III., 8. 8., is not incapable of meditation

Vishaya: The author now commences a fresh topic, teaching that the attributes like «neither coarse nor fine», etc., should also be combined in the meditation on the Brahman. In the previous aphorisms, Brahman was taught to be meditated upon with the attributes appertaining to a Form. Now such attributes are going to be mentioned which cannot belong to any form. In Brihadaranyaka Upanishad we read (III., 8. 8.):

He said: «O Gargi, the Brahmanas call this the Akshara (the imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without attachment, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth, without measure, having no within and no without, it devours nothing, and no one devours it».

Doubt: Now arises the doubt: Should the attributes negating the qualities of coarseness, fineness, shortness, etc., be combined in all meditations on Brahman called here Akshara or Imperishable? These attributes give rise to conceptions incongruous with the idea of Brahman having a form.

Purvapaksha: In the Sutra III., 3. 20, Brahman has been described as having a form (Vigraha), and meditation is taught on this form of Brahman. «But the qualities described in the above passage of «Brihadaranyaka Upanishad are impossible to exist in a Brahman having a form. Therefore these attributes should not be comprised in the general meditation on Brahman.

Siddhanta: The next aphorism controverts this view.

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