antarā bhūta-grāmavat svātmanaḥ ..3.3.36..

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SUTRA III. 3. 35.

इयदामननात्॥३.३.३५॥

iyadāmananāt ..3.3.35..

… lyad, so much only. .. Amananat, on account of being mentioned in the scriptures (as principal).

35. (The attributes of All-agency and the rest are not to be meditated upon in all meditations of Brahman, but only) so much (of the attributes as have been mentioned before), because their meditation is the principal (the other attributes are; secondary and are to be meditated upon in especial cases only). — 396.

COMMENTARY

«So much only», namely, so much of the qualities, such as possessing a form and the rest, mentioned in the previous Sutras, must necessarily be conjoined in all meditations on Brahman. Why? Amananat. «Because the Scriptures declare», that these should be primarily meditated upon. They say, by so much of the collection of attributes, is the meditation completed, therefore, those attributes are necessary to be meditated upon. On the other hand, the attributes like All-agents and the rest, naturally follow as existing in the object of meditation, and so it is not necessary to meditate upon them separately, as existing in Brahman.

Note: «Only so much», i.e., only those qualities which have to be included in all meditations on Brahman without which the essential special nature of Brahman cannot be conceived, i.e., bliss, knowledge, and so on, characterised by absence of grossness and the like. Other qualities, such as doing all works and the like, although indeed following their substrate, are explicitly to be meditated on in special meditations only. — Dr. Thibaut’s ramanuja.

Adhikarana XVI — The Vyoma or City of Brahman

may also be made an object of meditation

The author now teaches that the attributes of having divine palaces, etc., in which the Lord dwells, should also be combined in the meditation on Brahman.

Vishaya: In the Mundaka Upanishad (II, 2. 7), it is said:

7. He who is All-wise, and All-knowing, whose greatness is thus manifested in the world, is to be meditated upon as the Atman, residing in the ether, in the shining city of Brahman.

He is the Controller of the mind, and the Guide of the senses and the body. He abides in the dense body, controlling the heart. lie, the Atman, when manifesting Himself, as Blissful and Immortal, is seen by the wise through the purity of heart.

8. The fetters of the Jiva are cut asunder, the ties of Linga-deha and Prakriti are removed, (the effects of all) his works perish, when He is seen who is Supremely High.

9. The Brahman, free from all passions and parts, resides in the highest golden sheath. That is the pure, that is the highest of lights, it is that which knowers of Atman know.

10. Him the sun does not illumine nor the moon and the stars. Nor do these lightings, much less this fire illumine Him. When He illumines all, then they shine after (Him with His light). This whole universe reveals His Light.

11. The Eternally Free is verily this Brahman only. He is in the east and in the west, in the north and the south, in the zenith and the nadir. The Brahman alone is it who pervades all directions. This Brahman alone is the Full (that exists in all time — the Eternity). This Brahman is the best.

Doubt: Here arises the doubt about this City of Brahman called the Highest Ether. Is it another name for the glory of the Lord, His Omnipotence and Almightiness, or is it really a city, consisting of wonderful palaces, gateways, courtyards, ramparts and the rest?

Purvapaksha: The City of Brahman is an allegory, and describes the power and the glory of the Lord (there is no actual city in which the Lord dwells). In other Upanishads we find it said that the Lord dwells in His own glory. In the Chhandogya Upanishad, VII, 24. 1, in answer to the question of Narada, «Lord, in what does this Infinite reside?» Sanatkumara answers, «In His own glory». This text shows that the Lord rests in His own glory. Therefore, the City of Brahman means this glory of Brahman, and that is also the meaning of the word Samvyoma used in the above text. In fact, the word Vyoma means the infinite ether which has no end. Moreover, the Lord being all-pervading, cannot have any particular dwelling place and so the above text says: he is in the east, he is in the west, etc. Brahmapura is, therefore, an allegory.

Siddhanta: This view is set aside by the next Sutra.

SUTRA III. 3. 36.

[अन्तरा भूतग्रामवदिति चेत् तदुक्तम् ॥३.३.३६॥

antarā bhūtagrāmavaditi cet taduktam ..3.3.36..]

… Antara, inside, within (that Brahmapura). .. Bhuta, elemental, physical. … Gramavat, like the city or town. …. Svatmanah, to His own, i.e., to His devotees.

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