vikalpo viśiṣṭaphalatvāt ..3.3.61..

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SUTRA III. 3. 61.

विकल्पो विशिष्टफलत्वात्॥३.३.६१॥

vikalpo viśiṣṭaphalatvāt ..3.3.61..

… Vikalpah, there is an opinion, i.e., restriction to one particular form, which once chosen must be stuck to. …  Avishishta, not special, similar, the same. … Phalatvat, because the fruit is.

61. There is option (to choose one form and stick to it), because there is no greater excellence of fruit obtained by meditating on all. — 422.

COMMENTARY

There is option in their meditation and Puja. There is no such latitude allowed that one should worship Nrisimha for some time, Ramchandra for a few days after that, and Krishna then. One must make his option and stick to that particular form of Upasana and Puja, which has boon taught to him by his Guru, and which belongs to the order of Good Men with whom he is brought up. For Guru and the Good Company are the environments in which the soul is placed by the Lord, and he cannot change the particular mode taught to him. Why? Because the fruit of all meditations is the same, namely, all worships lead to the realisation of Moksha. If perfection is obtained through one form of Puja, what is the necessity of constantly changing the forms of Puja? Though in a previous Sutra it has already been mentioned that one must follow one mode of worship, yet the same statement is made here again, in order to show that the Ekantin Bhakta is the highest, and thus there is no tautology here.

Adhikarana XXXII — In Kamya Pujas the devotee

may worship other forms of the Lord in order

to get those particular desire

It has been mentioned just now, that necessary Pujas, as those of Nrisimha and the rest, the fruit of which is Moksha or release, must be performed by the man, during the whole period of his life, for such is the duty of Ekantins. These Nitya pujas must not be changed, but should remain uniform throughout one’s whole life. But there are Kamya pujas or worships made with the object of gaining some particular fruit, such as fame, victory, fortune, etc., and such modes of Upasana of Brahman are taught in the Upanishads like the Brihadaranyaka, etc. In the case of such Kamya pujas there arises the following doubt.

Doubt: Should the meditation on Brahman vary with the particular desire to be gained, or must one pray to his tutelary Deity (Ishta) alone for the acquisition of any particular object?

Purvapaksha: The meditation must be of one particular form in order to obtain all desires: and the form must not change. Because as there is no distinction in the various Nitya meditations on Brahman, all lead to Mukti, there being no necessity of changing from one to another, so the worship of one form can confer all desires also. There is no option to change.

Siddhanta: With regard to Kamya Pujas, there is no such strict rule and more latitude is allowed.

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