prajñāntarapṛthaktvavaddṛṣṭiśca taduktam ..3.3.52..

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SUTRA III. 3. 52.

प्रज्ञान्तरपृथक्त्ववद्दृष्टिश्च तदुक्तम्॥३.३.५२॥

prajñāntarapṛthaktvavaddṛṣṭiśca taduktam ..3.3.52..

… Prajna, cognition, perception. …Antara, the other, the different. … Prithaktvavat, according to the variety of, or the difference in. … Drishtih. the direct seeing of Him, by the devotees. … Cha, and. a Tail, that. … Uktam, is stated.

52. Like the difference between the two sorts of knowledge mentioned in Brihadaranyaka Upanishad, IV., 4. 21, there is difference- in the perception of the Lord, by the different devotees, in the state of Mukti. And this has been expressly mentioned in the Chhandogya texts. — 413.

COMMENTARY

In the sentence ‘Vijnaya prajnam kurvita’ (after knowing Him let him practise wisdom. — Brihadaranyaka Upanishad, IV., 4. 21), we find two sorts of knowledge, one called Vijnana or knowledge and the other is called Prajna or wisdom. The first is intellectual knowledge obtained from the study of the words of the Scriptures. Bat the other called Prajna or wisdom means devotion. This differs from the first, for the one is a mere intellectual conception, the other is an intuitional realisation. As there is this difference between the intellect and the intuition, so there are different kinds of intuitions also, — beatific vision obtained by the worshippers of the Lord is not same for all. Visions differ, according to the attitude of the worshipping souls. This has been asserted in the text of the Chhandogya Upanishad mentioned above; namely, there is a difference in the state of Mukti, according to the Kratu or faith of the devotee. Thus it follows that the vision of the Lord differs according to the nature of meditation on Him. And that, after such vision, there comes final Mukti. The similarity spoken of in the Mundaka Upanishad consists in this, that all have the vision of the same Lord, though he appears in different aspects to different devotees. In other words, all see the Lord called Niranjana, free from all veils of Maya, but that does not mean that Lord does not appear in different aspects, to the different devotees.

Objection: Admitted that this is so, your argument is still faulty. You say that without Vidya or devotion, there is no vision of the Lord; and without such vision, there is no final emancipation. Both these propositions are untenable, because during the time of the manifestation of the Lord on earth, as an Avatara, He is seen by persons who have no devotion; and oven after such seeing, all who see Him do not get Mukti. All who saw Krishna or Rama did not get Mukti. This objection is next answered.

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