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).
Tag Archives: Brahm Sutra Bhasya
Chandogya Upanishad and Brahma Sutra Bhasya Part – 3
BSB 1.3.40 The light mentioned in Ch 8.12.3 refers to Brahman and not the ordinary light because of the context in which it is used. The subject-matter is Brahman that is free from sin (Ch 8.7.1). It should be sought by an aspirant of liberation. It is also alluded to in, “I shall explain this very one to you over again” (Ch Up 8.9.3). And this Self is declared by way of attainment of this Light for becoming unembodied as mentioned in the statement, namely, happiness and sorrow do not touch one who is unembodied (Ch Up 8.9.1). Supreme Light is used in Ch Up 8.3.4 and transcendental being in Ch Up 8.12.3.
Eight Upanishads (Topic-wise) Part 39
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.