mantrādivadvā’virodhaḥ ..3.3.58..

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SUTRA III. 3. 58.

मन्त्रादिवद्वाऽविरोधः॥३.३.५८॥

mantrādivadvā’virodhaḥ ..3.3.58..

... Mantra-Adivat, as in the case of Vedic verses and others. … Va, or. … Avirodhah, there is no contradiction.

58. Or there is no conflict, as in the case of certain Mantras and the rest — 419.

COMMENTARY

The Lord willed that men like Uddhava and the rest should have this mixed form of devotion, in order to evolve their Bhakti on both these lines. It is like the Mantras of the Vedas. As sometimes one and the same Mantra is employed in many ceremonial acts, and as other Mantras are employed in two acts, while there are others which are confined to one act only, according to the directions given in the ritual, so some men are employed to worship the Lord in one way only, others in several ways. The word «Adi», «and the rest», is employed in the Sutra in order to include time and action. Just as one and the same time is the cause of producing in one tree, leaves and flowers; in another it is the cause of the tree shedding all its leaves; in one person it produces youth, in another infancy and so on: so there is no contradiction, if the Lord inspires different sentiments, in different people, at one and the same time. Therefore, with whatever attributes, and with whatever essential form, the Lord is meditated upon, with that attribute and form, He appears to the sight of His devotee in release. Thus it is demonstrated, that the Lord does not appear in Mukti, with attributes more than those meditated upon by the devotees.

Adhikarana XXIX — The Lord should be meditated

upon as Bhuman or universal also

Now we shall discuss the following texts of the Gopala Tapani:

‘Eko’pi san bahudha yo’vabhati’. Though one he who appears as many.

‘Ekam santam bahudha drishyamanam’. Being one who is seen as many. ‘Atha kasmad uchyate Brahma’. Why is he called Brahma?

Like the Vaidurya gem (lapis lazuli) there exist many forms in the Lord. Though possessing all these, He is still one, though called by many names. Similarly, though the Lord has many qualities and has manifold modes of manifestation yet His essential attribute and form is one.

Doubt: Now arises the doubt: Should this manifoldness, taught in the Shruti, and depending upon the manifoldness of His attribute and of His essential forms, be an object of meditation or not? The question arises, should a person meditate on the manifoldness (Bahutva) of the Lord or not?

Purvapaksha: This Bahutva or manifoldness should not be meditated upon in every devotional exercise, that is to say, that the attribute of the Lord as appearing manifold (His Bahutva attribute) should not be meditated upon in every Upasana, because there is conflict in such meditation, as has been explained in Sutra III., 3. 12. Attributes like bliss, etc., may be well combined in all meditations on the Lord, but the attribute of multiety is incongruous with the idea of unity. When meditating on the Lord as one, it is impossible to think of Him as many. Unity and plurality cannot co-exist in the same substance. The Lord should not, therefore, be meditated upon with the attribute of plurality.

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

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