anyathā bhedānupapattir iti cen, nopadeśāntaravat ..3.3.37..

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SUTRA III. 3. 37.

anyathā bhedānupapattir iti cen, nopadeśāntaravat ..3.3.37..

[अन्यथा भेदानुपपत्तिरितिचेन्नोपदेशवत् ॥३.३.३७॥

anyathā bhedānupapattiriticennopadeśavat ..3.3.37..]

.. Anyatha, otherwise. If there be no difference. … Bheda, of the difference. … Anupapattih, not obtaining… Iti, so. diet, if, .. Na, no. ….. Upadesha-antara-vat, as will be seen from other teachings.

37. If it be objected that without admitting difference (between Brahman and the city of Brahman), there would otherwise he no possibility of predicating difference at all, we say it is not so, because it is like other teachings regarding Brahman. — 398.

COMMENTARY

«Otherwise», that is to say, if there was want of difference between Brahman and the objects in the Brahmapura, then there would not arise any difference between the supported and the support, the location and the tiling located. This is the objection raised by the opposite party. He says, «If Brahman and the city of Brahman be identical, then there would be no difference between the location and the thing located, and it would be absurd to say the Brahman lives in Brahmapura. For it would then mean that Brahman lives in Brahman». This objection is raised in the first half of the Sutra, which says, if we do not admit difference between Brahman and his residence, then the very possibility of difference would vanish. The objection is answered by saying, «It is not so, because it is reasonable (or unreasonable) like other teachings». As in other texts, it has been declared that there is no difference between the quality and the qualified, in the case of Brahman, yet such difference does appear on account of specific texts, similarly is the case here. Thus the Taittiriya Upanishad declares Brahman to be bliss, and it also declares Brahman as possessing bliss, by knowing the bliss of Brahman one does not fear. Thus Brahman is both bliss and blissful — the quality and the substrate of quality. Similarly, Brahman is both the tenant and the tenement — the dweller and the residence, for everything is possible in the case of Brahman.

As there is no difference between the Loka (world) and the Lord of the Loka, between the dweller and the residence, it follows that both are the objects of worship equally. This is shown in the next Sutra.

Note: This is true only of Goloka and Vaikuntha and not of lower Lokas. The Lord constitutes His Heaven. Every object there is the Lord, though appearing to the Elects as separate from the Lord. Logically, therefore, every such object may be worshipped, for it is the Lord.

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