bhūmā samprasādādadhyupadeśāt ..1.3.8..

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SUTRA I. 3. 8.

भूमा सम्प्रसादादध्युपदेशात्॥१.३.८॥

bhūmā samprasādādadhyupadeśāt ..1.3.8..

.. Bhuma, the Full (is Brahman). … Samprasadat (because of being greater) than the vessel of grace. The Jiva is called Samprasada, because it is the peculiar object of grace (Prasada) on the part of the Lord, or Samprasadat may mean «because possessing great joy and serenity». .. Adhi, greatest, highest, above. ... Upadeshat, because of the teaching. The Bhuma is taught to be higher than the Jiva, the vessel of grace, i. e, the Bhuma is higher than even the Mukta Jiva.

8. The Bhuman is Brahman, because it is taught as possessing highest joy, and being above all. — 72.

or:

8. Because the scripture teaches that the Bhuman is greater than the vessel of grace (the Jiva); therefore, the Bhuman is not the human soul. — 72.

Note: The Bhuman is not Jiva, because it is taught as higher than Samprasada or the Released Soul. The Sutra may also be translated as, «The Bhuman is not Jiva, because it has Samprasada or excessive serenity, and because it is taught as Adhi or the highest».

COMMENTARY

The Lord Vishnu is this Bhuman and not the human soul, the companion of Prana. Why? Because it is expressly taught to possess the highest joy (which the Jiva has not). The Bhuman text says, «That which is Bhuman is verily joy». Thus this Bhuman is immense joy, (Vipulasukha), and, moreover, it is taught as the last of the series, and therefore it is the highest or Adhi of all. (Tints one meaning of the Sutra is. that Bhuman is Brahman, because it is taught as the last of the series and therefore it is above all and because it has excessive joy). Or the Bhuman is Brahman, because in Chhandogya Upanishad, VIII, 3. 4., it is expressly taught to be greater than the Samprasada or the vessel of grace or the Jiva) the companion of Prana.

We give that passage here: …

Now, that Released Jiva (Samprasada) after having risen from out this body, reaches the Highest Light, and appears before its True Form who is the Atman. — Thus he spoke when asked by his pupils. This (Atman or Vishnu) is the Immortal, the Fearless, this is Brahman, and of that Brahman the name is the True Satyam. (Chh. Up., VIII, U. 4.)

Note: Compare:

Thus does that Released Jiva (Samprasada), after having risen out from this body, reaches the Highest Light; and appears before its Own Form, who is the Highest Spirit.

He moves about there laughing, playing, and rejoicing, be it with women, carriages, or relatives, never being conscious of persons near him (so great is his ecstasy). As the charioteer is appointed to the carriage so is the Prana appointed in this body. (Chh. Up., VIII, 12. 3).

The sense is this. The scripture has first taught a series of beings beginning with Name and ending with Prana, and then says, «Prana then is all this. He who sees this, perceives this, and understands this, becomes an Ativadin». Thus the knower of Prana is called an Ativadin. But the scripture then describes a higher Ativadin, when it says, «But in reality he is an Ativadin who declares the Highest Being to be the True (Satya)». Now this Ativadin of the True, is different from the Ativadin of the Prana, because the word «but» introduces a new topic. It serves to sot aside the meditation on Prana, and teaches that the highest Ativadin is he who declares the True to be the Highest Being. The True is here Vishnu, and it (True) being mentioned as separate from Prana, the Bhuman which refers to the True, must also be different from the Jiva and Prana. This Bhuman is not only something different from Prana, but greater than it. Had Prana been the Bhuman, then the instruction that it is higher than Prana becomes absurd. This Bhuman is taught as something greater than Name up to Prana: therefore, it must be different from Prana (and the series below it). Since every one of the series is greater than the one preceding it; thus Speech is greater than Name, and so on; therefore, the True is greater than Prana, and consequently Bhuman is also greater than Prana, for the teaching about Prana precedes the teaching about Bhuman. Moreover, the word Satya is a well-known term applied to the Supreme Brahman Vishnu. Such as «the True, the knowledge, the infinite is Brahman». (Taitt. Up.) «We meditate on the highest Satya».

In the phrase «Satyena Ativadati», the force of the third case in Satyena is that of Hetu that is, he declares the Highest truth, for the sake of the True, or the Supreme Self. The meditation on Prana is higher than meditation on Name up to Hope, therefore, the person who thus meditates on Prana is called an Ativadin, he is an Ativadin compared with those below him. But the meditation on Vishnu being superior even to that on Prana; therefore, he who meditates on Vishnu is the real Ativadin. Thus it is clear that an Ativadin by Prana is inferior to the Ativadin by the True. For the same reason, the pupil entreats, «Sir, may I be an Ativadin with the True»: and the teacher replies, «But we must desire to know the True».

The objection raised by the Purvapakshin that in the Chhandogya text there is no question and answer as to something greater than Prana, and therefore, the Ativadin by the True is the same as the Ativadin by the Prana, (and the instruction about the Atman must be supposed to come to an end with the instruction about the Prana) is not a proper objection. The reason for this is, that we do not find that the Ativadin by the True is the same as the Ativadin by the Prana. It may be asked why does not the pupil ask the question whether there is any thing greater than Prana. To this we reply that the reason is this: With regard to the non-sentient objects extending from name to hope — each of which surpasses the preceding one, in so far as it is more beneficial to man — the teacher does not declare that he who knows them is an Ativadin; when, however, he comes to the individual soul, there called Prana, the knowledge of whose true nature he considers highly beneficial, he expressly says that, ‘he who sees this, notes this, understands this, is an Ativadin’ (VII, 15. 4.) The pupil, therefore, imagines that the instruction about the self is now completed, and hence asks no further question. The teacher, on the other hand, holding that even that knowledge is not the highest, spontaneously continues his teaching and tells the pupil that the knowledge of the true nature of Shri Vishnu, who is called the True, is the highest knowledge; and absolutely beneficial for man; and he only is an Ativadin, who proclaims the supremely and absolutely beneficial being, namely, Shri Vishnu who is also called the True, that is the Highest Brahman. On this suggestion the pupil desirous to learn the true nature, worship, and means of worship, entreats the teacher, saying, «Sir, may I become an Ativadin by the True?»

The opponent says, the objection has been raised that in the opening passage the word Atman has been used, and therefore in the concluding passage also, the same Atman, that is to say, the individual soul, the associate of Prana, is meant. This objection is not valid. The word Atman principally means the Supreme Self, and not the Jiva Atman or the individual self.

That Atman does not mean the individual self is proved by the subsequent passage also where it is said that from the Atman arises the Prana, etc. If Atman meant the individual self, then the above statement would be incorrect, for Prana does not arise from the individual self, but from Brahman. This being so, the subsequent statement «where one sees nothing else, hears nothing else, understands nothing else, that is the Bhuman», becomes valid, for we understand that this applies to the Supreme. For when one perceives the Bhuman, he at that time fails to see and perceive anything else, for when one is plunged in the infinity he cannot have any consciousness of the finite. You cannot say that the ecstasy, which one feels, when one realizes the Bhuman is the joy of dreamless sleep, and that where one sees nothing else, hears nothing else, understands nothing else, refers to the dreamless sleep called Sushupti. For the consciousness of Sushupti and the little joy that one feels in it, is infinitely inferior to the self-forgetfulness in Bhuman, and the bliss of its presence. To say that the individual self, in the state of Sushupti, is the Bhuman is simply ridiculous. Therefore, the Lord Vishnu alone is the Bhuman of the passage of the Chhandogya Upanishad under discussion.

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