Chapter 7 Brahm Sutra Bhasya
7.5 BSB 3.2.31 to 3.2.37: Brahman is one without a second
There is a view that there is something different from Brahman on account of the terms, embankment [Setu- Ch 8.4.1], measure, connection and difference. Isvara is the protector of dharma etc. jivAtmA is the protected. It suggests that jivAtmA and ParamAtmA are different, one is the Setu, the protector and other things are protected (Ch Up 6.8.1). Lokas rest on Bhagavan (Katha 2.3.1). From “having crossed over the embankment”” (Ch Up 8.4.2), it is gathered that just as in life somebody crosses a stream over the embankment to reach solid ground, which is other than the embankment, so also one crosses over this embankment, that is the Self, to reach something that is not the embankment of the Self.
BSB 3.2.32 refutes this view and clarifies that Brahman is called a bank, etc, on account of similarity. When an example is given, it is incumbent to find how much the example should be extended. If the embankment example is extended too much, then ParamAtmA also will be limited and inert. The example does not refer to finite measurement. The word embankment is used with regard to the Self on account of Its similarity with the embankment, the point of similarity of the Self with the embankment being that the Self holds together the world as its Inner Ruler and maintains its boundaries of norms, duties, etc.
As for the expression, “having crossed over the embankment” (Ch. Up 8.4.2), the literal sense of going beyond being impossible here, the meaning that stands out is that of “attaining”, as for instance the expression, “He has crossed over grammar” means “He has mastered it” but not gone beyond.
BSB 3.2.33 says that for the sake of intellectual grasp, Brahman’s magnitude is spoken of, just like the feet of the mind or of space, or the quarters of the directions. Brahman has four feet (Ch. 3.18.2). Brahman has eight hoofs and sixteen parts (Ch. 4.5). ‘The first foot is bright and consists of the four directions; the second foot is unlimited and consists of earth, sky, heaven, and sea; the third foot constituting fire, sun, moon, and lightning is called luminous, and the fourth foot is spacious and is made of eye, ear, speech, and mind. Each foot has two hoofs, total eight hoofs.
Reference to measure is not meant for conveying the idea of some entity other than Brahman. It is meant for intellectual grasp, i.e., meditation that some magnitudes are merely fancied about Brahman with the help of changeful things. As many may not be able to fix their minds steadily on Brahman, changeless and infinite, e.g., those with mediocre, or dull intellect. As a coin is fancied to be divided into four quarters in order to facilitate transaction for it is not possible to use a whole coin, similarly the infinite Brahman is imagined for the sake of meditation.
BSB 3.2.34 As regards relationships between jivAtmA and ParamAtmA, e.g., creator and created; meditated and meditator; protector and protected; knower and known, they do indicate duality and are introduced in intermediate stage of teaching. They are lower order of reality like the differences in the light. Undivided light seems to be divided due to some medium of manifestation. Identity of essential nature, i.e., consciousness of jivAtmA and ParamAtmA is not compromised on account of seeming difference caused by the medium of manifestation
3.2.35 Acharya Vyasa asks us to use our own intellect to distinguish right from wrong If jivAtmA is really different from ParamAtmA, a seeker will always be away from ParamAtmA and will ever be a sufferer and there will not be any liberation. A bound person cannot be happy however noble the chain of bondage may be.
3.2.36 Sruti denies expressly that there is any other entity besides Brahman. It introduces Advaita, Dvaita and later negates Dvaita.
3.2.37 Whoever takes duality as reality in localized Brahman their concept of the Absolute will be something located somewhere. Moksha will then require a journey requiring a special path and it will be a product in time. It is pseudo-moksha. Moksha is a fact and limited by time.
7-6 BSB 3.2.38 to 3.2.41: The Lord is the giver of the fruits of actions. According to Purva Mimamsa of Jaimini, Sruti says that Karma itself produces the result according to laws of Karma. It does not say God produces the result. According to laws of cause and effect in tarka shastra, cause must precede the effect and further that it should precede proximately. In the case of Vedic rituals, the results come much later, e.g., Swarga. To take care of this aspect, Purva Mimamsa introduces an invisible factor (latent potency) called Apurvam that is maintained in the account of the ritualist. The latent potency, though inert is responsible for fructification of results at appropriate time and place.
Acharya Vyasa does not accept the above view. In the absence of an intelligent principle, it does not stand to reason that fruits can come at some future time from actions which get destroyed the next moment. An inert entity on its own cannot produce result. An intelligent principle is required because the result depends upon many laws of the creation including moral laws of creation also. An inert world is ruled out. A conscious jiva cannot perform because his knowledge is limited. Even if Apurvam is accepted, Isvara gives the results according to Apurvam.
There are Sruti supports also. Kena 3.1: “It was Brahman, indeed, that achieved victory for the sake of the gods. In that victory, which was in fact Brahman’s, the gods became elated.” The idea of the story may be “Or the story is meant to show, that apart from the knowledge of Brahman, all notions of agent ship etc. that creatures possess, as for instance the conceit of the gods with regard to victory etc., are false.” “That great birthless Self is the bestower of food all round and the giver of wealth,” (Br 4.4.24). In Upanishads, creation is declared as an act of God who takes into account merits and demerits of Jivas. BG (7.22) says that when a jiva with faith worships any particular deity, he gets results from such deity as ordained by Sri Krishna, i.e. God.
Contd Part 40