vyatihāro viśiṃṣanti hītaravrat ..3.3.38..

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SUTRA III. 3. 38.

व्यतिहारो विशिंषन्ति हीतरव्रत्॥३.३.३८॥

vyatihāro viśiṃṣanti hītaravrat ..3.3.38..

… Vyatiharah, mutually changeable. … Vishimshanti, they distinguish, ..Hi, because. Itaravat, as the other (utterances).

38. The Shrutis describe the Lord and His World as identical and mutually interchangeable, like other texts, (where the Lord and His body are shown as identical). — 890.

COMMENTARY

In the Brihadaranyaka Upanishad, 14. 15., it is said:

There are then this Brahman, Kshatriya, Vaishya, and Shudra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brahmana, as Kshatriya through the (divine) Kshatriya, as Vaishya through the (divine) Vaishya, as Shudra through the (divine) Shudra. Therefore, people wish for their future state among the Devas, through Agni (the sacrificial lire) only; and among men through the Brahmana, for in these two forms did Brahman exist.

Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not known that (Self) should perform here on earth some great and holy work, it will perish for him in the end. Let a man worship the Atman only, as the World (Loka or Brahmapura). If a man worships the Atman as the Lokam (the city of Brahman) his work does not perish for whatever he desires that he gets from that Atman.

This text clearly shows that the Lord is the Loka. Texts like these describe the Supreme Self as the Loka, and the Loka as the Supreme Self. Thus it proves that the Loka and the Atman are interchangeable. The Supreme Self is the heavenly region called Gokula, Vaikuntha, Samvyoma, Mahima, etc., and the heavenly region is the Supreme Self. This is like other descriptions of Brahman. As in the Gopala Tapani Upanishad, the Lord is described as having eyes like full-grown lotus, etc., as being above Prakriti, showing that the body is the Lord and the Lord is the body, so here also the Lord is the Heavenly World and the Heavenly World is the Lord; both are equally adorable. So it follows that Hari, whose form is bliss and knowledge, through His inconceivable power, Himself appeal’s as the Heavenly World, with all its various objects, as He Himself is various in His nature, and this he does to His devotees and not to other’s. Therefore, the Heaven World should be worshipped equally with the Lord.

Note: The Heaven of the Lord is visible only to the Elects. Others cannot see it — they can go up to Svarga only.

Adhikarana XVII — Brahman is not attributeless

The author now commences the present section in order to strengthen the teaching above given.

Vishaya: All the texts that describe peculiar attributes of the Lord are Vishaya texts in this Adhikarana. In the preceding Sutras it has been taught that the Lord has the qualities of omniscience and the rest, that the great ether is His dwelling place, and that He must he meditated upon as such, possessed of those attributes.

Doubt: Admitted that the Lord Hari has all these attributes, yet it does not follow that these are the real attributes of Brahman, but that they are phenomenal and do not constitute His essential nature; because the texts say that Brahman is Nirguna or without any qualities. The doubt, therefore, arises, are these qualities of Brahman phenomenal (Mayic) or the essential attributes of Brahman?

Purvapaksha: The texts like those of the Brihadaranyaka Upanishad, IV., 4. 19. (By the Mind alone it is to be perceived, there is in it no diversity. He who perceives therein any diversity, goes from death to death) and II., 3. 6. [Next follows the teaching (of Brahman by it is not so, it is not so, for there is nothing else higher than this, if one says): ‘It is not so’. Then comes the name ‘the True of the True’, the senses being the true, and He, the Brahman, the True of ‘them], show that Brahman has no attributes, and that the so-called qualities of Brahman are phenomenal only.

Siddhanta: This view is set as-ide in the next Sutra, which shows that the attributes of Brahman are not unreal.

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