na ca kārye pratipattyabhisandhiḥ ..4.3.14..

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SUTRA IV. 3. 14.

न च कार्ये प्रतिपत्त्यभिसन्धिः॥४.३.१४॥

na ca kārye pratipattyabhisandhiḥ ..4.3.14..

... Na, not. Cha, and. … Karye, in the effected Brahman; (Brahma). … Pratipatti, of knowledge, aim. … Abhisandhih, desire.

14. And the sage does not intentionally desire to reach the effected Brahman (and not the Highest). — 535.

COMMENTARY

No sage puts it as the aim of his devotion to go to the lower plane of Brahma, when he knows that he can go to the higher, The Brahma’s world is not the Purushartha, the goal of humanity. That goal is the Highest Brahman, and that whatever is the aim, that he reaches, on the maxim of Yatha Kratuh (Chhandogya Upanishad, III., 14).

The Siddhanta view of Jaimini, therefore, is that the Amanava Purusha leads the worshippers of the Lord to the Lord Himself — Him who is the Highest Person.

Now the author gives his own opinion.

Adhikarana VIII — The Amanava Purusha leads all souls, whether they are worshippers of Supreme Brahman directly or His indirect worshippers, provided they are not worshippers of symbols, according to Badarayana

SUTRA IV. 3. 15.

अप्रतीकालम्बनान्नयतीति बादरायणरुभयथा च दोषात् तत्क्रतुश्च॥४.३.१५॥

apratīkālambanānnayatīti bādarāyaṇarubhayathā ca doṣāt tatkratuśca ..4.3.15..

.. A, those who do not. … Pratika, upon symbols. …. Alambanan, (those who) depend. All the three taken together mean those who do not depend upon symbols. ….. Nayati, leads. … Iti, so. … Badarayanah, Badarayana holds. … Ubhayatha, both ways. Cha, and. Doshat, there being defects. … Tat. about that. … Kratuh, thought (i.e., he whose thought is about that). According to the maxim called Tat-kratuh. Cha, and.

15. The not-human person leads (to the Supreme Lord) the souls of all those who are the worshippers of the Supreme without any symbol. This is the opinion of Badarayana, because there is defect in both the other views and because the maxim of Tat-kratuh (as is one’s thought so is his goal) requires it to be so. — 536.

COMMENTARY

The worshippers of Name and the rest are called the Pratika-alambanas or those who depend upon a symbol. Devotees other than the Pratika-alambanas, such as the Sanishtha, Parinishthitas and the Nirapekshas are worshippers of non-symbolic Brahman and are called Apratika alambana. The Amanava Purusha leads these worshippers of Brahman without any symbol, to the Supreme Lord. This is the opinion of Badarayana, the author of these Sutras. He does not accept the view either of Jaimini or of Badari, namely, (i) that this not-human being leads the souls of those only who worship the Supreme, or (ii) who worship the effected Brahman. Because in both these views there arises conflict with the text In the first view, namely, that of Badari, the conflict arises with the words Paramjyotis (Chhandogya Upanishad, VIII., 12. 3). That passage declares «that arising from this body it approaches the highest light». Now if the Muktas reach only the effected Brahman (the four-faced Brahma), then it could not be said that they had reached the highest light. In the second view, namely, that of Jaimini who holds that the worshippers of Supreme only, are carried by the divinities, last of which is the not-human person, the conflict would be with that text of the Chhandogya Upanishad (V., 10) which declares that the worshippers of the five-fires also go by the Archiradi path. Now those who meditate on Panchagni Vidya are not meditating on the Supreme. But the text says that they also go by the path of light.

Note: The two passages of the Chhandogya Upanishad (VIII., 12. 3) and (V., 10), are given below for facility of reference:

Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light.

Those who know this (even though they still be Grihasthas, householders) and those who in the forest follow faith and austerities (the Vanaprasthas, and of the Parivrajakas who do not yet know the Highest Brahman), go to light (Archis), from light today, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months to the year, then to the sun, from the sun to the moon, from the moon lo the lightning. There is a person not-human. He leads them to Brahman (Brahma).

To avoid these two-fold contradictions Badarayana takes the middle course, and says that all worshippers of Brahman without any symbol, go by the path of light.

His second reason is based upon the famous maxim contained in the Chhandogya, III., 14. «According to whit his thought is in this world, so will he be when he has departed this life « This is called Tatkratuh maxim. A man who thinks of the Supreme, and meditates on the Supreme must go to the Supreme after death. But the worshippers of Name and the rest, as described in the Chhandogya Upanishad (VII.. 1.3) and the remaining Khandas, namely, those who meditate on Name as Brahman, on Speech as Brahman, on Mind as Brahman, etc., do not go by the Archiradi path to the Supreme, because they do not meditate on the Supreme, but on names, speech, etc., etc. The element of thought (Kratuh) which determines the goal of after-life is absent in them. On the other hand, they worship name, etc., namely, science of words, etc., and so reach perfection in words, etc. Their reward is described in the same Upanishad (Chhandogya, VII.. 1. 5).

He who meditates on the name as Brahman, is, as it were, lord and master as far as the name reaches.

And so on with the other worshippers.

The case of those who meditate on the Panchagni (five tires) is however different. They go by the Archiradi path to Satyaloka, because their meditation is primarily connected with the Self, and not with any symbol. The fires there are not symbols of anything, but the Self of the worshipping devotee. Though the worshippers of Panchagni have not realised the Supreme Brahman, and cannot at once, therefore, reach the Supreme Brahman on their death, they still go to Satyaloka, and in that Loka they are taught the true doctrine of Brahman, and by such knowledge they reach Brahman. In Sutra, I., 3. 26, lord Badarayana has declared his opinion, that even the denizens of the higher worlds are entitled to meditate on Brahman, and do so meditate. If the worshippers of the five fires did not ultimately reach the Supreme Brahman, then the statement that «they never return» would not be correct with regard to them.

Adhikarana IX — The Lord himself comes,

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