tmeti tūpagacchanti grāhayanti ca ..4.1.3..

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SUTRA IV. 1. 3.

आत्मेति तूपगच्छन्ति ग्राहयन्ति च॥४.१.३॥

ātmeti tūpagacchanti grāhayanti ca ..4.1.3..

…, Atma, the Supreme Soul, the Lord…. Iti, as. .. Tu, but, indeed. … Upagachchhanti, acknowledge, … Grahoyanti, make, apprehend. … Cha, and.

3. But the Masters contemplate on Brahman as the Self and teach it so to their pupils. — 484.

COMMENTARY

The word «Tu» has the force of «only». That God is to be worshipped as the Self. The knowers of Truth realise the Cause as the Self: as says the Shruti. (Br. Up., IV., 4. 22): «Knowing this, the people of old did not wish for offspring; they said we, who have this Self and this world of Brahman».

Not only this, they teach this form of worship to their pupils also. As in the Brihadaranyaka Upanishad, (I., 44. 7): «Lot men worship Him as Self, for in the Self all these are one».

The word «Self» (.Atman) here means the Entity who is all-pervading, whose essential nature is knowledge and bliss and who has the shape of Man. (The God Han always appears in a human shape before His devotees).

Others say that the God is called Self or Annan, because all beings get their existence or 1-ness from Him, because He has made thorn to participate in His substance. He must be contemplated as one’s own «Self» or «I» in the sense that all the functions of one’s ego get their life and energy from God; and thus God is the very Self of one’s «I».

Those are mistaken who say that the Jiva must meditate upon himself as identical with Brahman: for when the Jiva is free from Avidya, it is Brahman pure and simple. The Scriptures do not mean to teach any such identity, as we have already demonstrated in commenting upon Sutra II., 1. 22. The contemplation on the Lord as Self has, therefore, a different sense altogether from proving the identity of the creature with the creator.

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