by Swami Sivananda
Attributes of Brahman occurring in the Ranayaniya Khila constitute an independent Vidya.
Sambhritidyuvyaptyapi chatah III.3.23 (382)
For the same reason (as in the previous Sutra) the supporting (of the world) and pervading the sky (attributed to Brahman in the Ranayaniya Khila) also (are not to be included in other Vidyas or Upasanas of Brahman).
Sambhriti: supporting the world; Dyuvyapti: pervading the sky; Api: also; Cha: and; Atah: for the same reason (as in the previous Sutra). (Dyu: the sky, all the space, heaven).
A restriction to Sutra 5 is made.
In a supplementary text of the Ranayaniyas we meet with a passage, "The powers, which were collected together, were preceded by Brahman; the pre-existent Brahman in the beginning pervaded the whole sky."
Now these two qualities 'Sambhriti' and 'Dyuvyapti' are not to be inserted or included in the Sandilya Vidya and other Vidyas for the same reason as is given in the last Sutra, viz., difference of abode. In the Sandilya Vidya, Brahman is said to have its abode in the heart "He is the Self within the heart" (Chh. Up. III.14.3). The same statement is made in the Dahara-Vidya "There is the palace, the small lotus of the heart, and in it that small ether" (VIII.1.1). In the Upakosala-Vidya, again, Brahman is said to abide within the eye "That person that is seen in the eye" (IV.15.1).
Further these qualities and those mentioned in other Vidyas like the Sandilya Vidya are of such a nature as to exclude each other and are not suggestive of each other. The mere fact of certain Vidyas being connected with Brahman does not constitute their unity. It is an established fact that Brahman, although one only, is owing to the plurality of its powers meditated upon in many ways, as shown under Sutra 7.
The conclusion, therefore, is that the attributes of holding together its powers (Sambhriti and Dyuvyapti) are not to be inserted in the Sandilya and similar Vidyas, and that the Upasana referred to in this Sutra is an independent Vidya by itself. The Sandilya Vidya refers to the worship of Atman in the heart and the Upakosala-Vidya refers to the worship of the Atman in the eye, whereas the above attributes relate to the macrocosm.