BSB 4.1.4 and 4.1.5
Doubt: There are texts, “One should meditate about space as Brahman” and “The sun is Brahman”. The doubt is, whether self-identification should be resorted. The opponent says that one should identify oneself with those symbols as well (thinking thus: “I am the symbol which is Brahman”). Because Brahman is familiar as the Self and the symbols also are forms of Brahman. The aphorist clarifies that meditator should not identify himself with a symbol, for he cannot consider himself to be so. Brahman is taught to be identical with the individual Self after eliminating empirical characteristics like agent ship etc. from the latter, whereas meditation is prescribed without eliminating these. As the meditator and the symbols are both limited entities, self-identity with symbols is ruled out. There are supporting texts. “He who having known thus meditates about the sun as Brahman” (Ch 3.19.4). “He who meditates organ of speech as Brahman” (Ch 7.2.2). “He who meditates about resolve as Brahman” (Ch 7.4.3).
BSB 4.4.1 to 4.4.4
The sutras dispel possible confusions in Ch 8.12.3 which reads, “even so this serene one rises out of this body, reaches the highest light and appears in his own form. He is the Highest Person. There he moves about, laughing, playing, rejoicing with women, vehicles or relations, not remembering this body in which he was born. As an animal is attached to a chariot, even so is the Praṇa attached to this body.”
The opponent argues that after gaining knowledge, the jiva gets a new status. This view is refuted. The jiva is a conscious entity. The jiva rises from the body means that on gaining knowledge, he ceases to identify himself with three bodies, namely, gross, subtle and causal and instead identifies with the Self which is of the nature of consciousness. There is no physical dissociation with the bodies. It is cognitive. Moreover, consciousness is ever detached from them. In other words, after Self-knowledge, no new status emerges. This is also clear from the words “in his own form”. The jiva regains his true nature.
The second objection is that the light means usual light, viz., sunlight. It is refuted on the ground that light has a general meaning, i.e., the entity with the help of which something is known. In this sense, eye, ear, speech, words are also lights. Consciousness is the highest light because all other lights function in the presence of consciousness. Brahman is of the nature of consciousness. There is identity of Self and Brahman. On gaining knowledge, the embodied soul regains Selfhood and merges with Brahman. The merger is cognitive and not physical. Thou art that (Ch 6.8.7). There is no distinction between space inside a pot and outside. When pot breaks, there is one space.
The third objection is that the mantra does not talk about liberation which means Self-knowledge does result in liberation. The aphorist says if context is considered, then it is clear that the fruit of Self-knowledge is liberation for there is Upanishadic declaration: “I shall explain to you over again” (Ch 8.9.3). The Upanishad promises to make Self known free from the defects of the three states: “The being that is really without any body is not touched by likes and dislikes” (Ch 8.12.1). “The Self that is beyond any sin, etc.” (Ch 8.7.1) is about a free soul. The fact is that the jiva has always been free. Liberation is fruit of knowledge from the viewpoint of cessation of bondage in the form of sorrow and sufferings and not from the standpoint of production of a fresh result. The words, playing, laughing, rejoicing etc are used figuratively to indicate freedom. There is vision of sameness as regards happiness.
BSB 4.4.5 to 4.4.7
The sutras present three different views with respect to Ch 8.12.3 which talks about a liberated soul- a jivanmukta. The sage Jaimini is of the view that the liberated soul is established in its own form. In its own form means in its own form as Self and not any extraneous adventitious form. And the Self is Brahman. When there is need to know the details, it is seen from Ch 8.7.1 that it is possessed with attributes, like free from sin, omnipresence, and rulership. Therefore, the liberated soul is established in Brahman possessed with attributes, i.e., Saguna Brahman or Isvara. The sage Audulomi holds that the liberated soul is established in consciousness, which is its true nature, i.e., Nirguna Brahman. The attributes, such as freedom from sin, eating etc. (Ch. 8.12.3) and “delighting in his own Self” (Ch. 7.25.2) are for glorification. They are based on false concepts arising from dependence on mere words.
Thus, there is contradiction in the above two views. The aphorist resolves the contradiction. Admittedly, the soul manifests itself in its own real nature of pure consciousness. It is from the viewpoint of the Absolute. From empirical angle it possesses attributes, i.e. qualified Brahman. There is seeming contradiction in the views of the sages Jaimini and Audulomi. In reality, there is no contradiction.
CONCLUDED