Sri Raghavendra Swamiji’s commentaries are a variety. While they present a simplified version of the Bhaashyas in brief using easy-to-understand language in most of his books like Geetaartha Sangraha (Vivruti), various upanishat khandaarthas, he consolidates the opinion of various sub-commentators (like Sri Jayateertha Swamiji, Trivikrama Panditaacharya, Vyaasaraja Swamiji) and presents them in very short descriptions in Tantra Deepika. He adopts the style of Taatparya Chandrika in his Nyaayamuktaavali and makes a fantastic presentation of the subject in brief. It is a pleasure to see him write the entire of poorvapaksha or siddhanta in just one or two sentences. Let us see one such instance today:
In the first paada of third adhyaaya of Brahma Sootras, we have a chapter (adhikarana 16) on whether doing vedic karma like jyotishtoma yaaga etc fetch huge benefits. The sootra reads as “tat-swaabhaavya-aapatteh”. The poorvapaksha says while a jeeva who has performed vedic tasks retruns from Swarga etc, he visits various lokas like smoke, cloud and becomes one with them. Jeeva being a chetana cannot become the jada smoke, cloud etc and hence it is taken as he either becomes one with the respective presiding deities of such worlds or that he holds the respective posts of the deities. With such huge benefits arising out of small vedic tasks, why should one practice deterrance from kaamya karma – materialistic tasks?
Sri Raghavendra swamiji consolidates the siddhaanta part as under:
loke anyasya anyabhaava-adrishtyaa-api atyanta-bhinnasya karminah devataikyasya ayogaat tatpadasya cha niyata-adhikaaribhih vidyaya-eva gamyatayaa yugapadaneka-karmi-samavaaye anekeshaam eka-pada-praaptyanupapatyaa cha asambhavaat saamaanaadhikaranya-shruteh mukhyaartha-tyaaga-avashyambhaavena dhoomaadi-bhaava-praaptishca “tadgatau gatireva tu” ityaadi-smrityukta-dishaa devataaa-saadrishya-paraa vaa tatpraveshena sthaanaikya-paraa vaa neyaa iti mahaasukha-ahetutvaad yukam kaamya-karmani tatphale cha vairaagyam iti.
An English translation this would approximately be as under:
It is never seen that a person becomes another. Hence it is ruled out that jeeva who has performed karma would become the respective deity on his visits while on the way back to this earth on his return from swarga. The posts of deities are obtained by only those who are inherently eligible for such posts and have acquired the required knowledge and practiced the required upaasana. If the deities are to offer their seats to the visiting jeevas, how would it happen when multiple jeevas visit together? In view of these impediments in adopting the primary meaning, the word “become” should only be understood to mean “becoming similar to” or “staying within”. Garuda puraana makes it clear that the visiting jeeva stays with the respective deities and while doing so, goes wherever the deity goes, stays when the deity stays etc and that this is referred to as “becoming”.