Brahma-Sūtra 3.2.24

English of translation of Brahmasutra 3.2.24 by Roma Bose:

“And (Brahman is revealed) in perfect meditation, on account of perception (i.e. scripture) and inference (i.e. (Smṛti).”

Nimbārka’s commentary (Vedānta-pārijāta-saurabha):

But Brahman is revealed in loving devotion, i.e. in meditation, in accordance with the following scriptural and Smṛti texts, viz. “He, with his nature purified through the clarification of the knowledge of Brahman, perceives, meditating, him who is without parts” (Muṇḍaka-upaniṣad 3.1.8^[1]), ‘“But through exclusive devotion, I may be known thus, O Arjuna, and perceived in truth, and entered, O conqueror of enemies!”’ (Gītā 11.54^[2]).

Śrīnivāsa’s commentary (Vedānta-kaustubha)

Apprehending the objection, viz. This view, surely, is inconsistent with texts like: ‘“O, the self is to be seen”’ (Bṛhadāraṇyaka-upaniṣad 2.4.5; 4.5.6) and so on, the author points out that if an earnest effort be made by virtuous men who follow Scripture and are desirous of a direct vision of Him, then He becomes manifest to them.

The word “and” implies possibility. Brahman becomes manifest “in perfect meditation”, i.e. in loving devotion or meditation. And this is known “from perception and inference”, i.e. from Scripture and Smṛti. Compare scriptural texts like: “He is attainable only by him whom he chooses. To him he reveals his own person” (Kaṭha-upaniṣad 2.23; Muṇḍaka-upaniṣad 3.2.3), “He, with his nature purified through the clarification of the knowledge of Brahman, perceives, meditating, him who is without parts” (Muṇḍaka-upaniṣad 3.1.8); and Smṛti texts like: ‘“But through exclusive devotion, I may be known thus, O Arjuna, and perceived in truth, and entered, O conqueror of enemies!”’ (Gītā 11.54). “He whom the Yogins^[3],—sleepless, with subdued breath, with contented minds, with restrained sense-organs,—see as light, obeisance to Him, whose self is Yoga” (Mahābhārata (Asiatic Society edition) 12.1642^[4]), “The Yogins see him, the lord, the eternal” and so on.

Comparative views of Śaṅkara:

Reading slightly different, viz. he adds a “ca” after “api”.^[5]

Comparative views of Baladeva:

He takes this sūtra too as forming an adhikaraṇa by itself. Interpretation same.

Footnotes and references:

[1]:

Quoted by Śaṅkara, Rāmānuja, Bhāskara, Śrīkaṇṭha and Baladeva.

[2]:

Quoted by Rāmānuja and Baladeva.

[3]:

A Yuñjāna is a Brahmin, one who by religious exercise called Yoga endeavours to obtain union with the Lord.

[4]:

P. 423, lines 18-19, vol. 3, Asiatic Society ed. This edition and the Vaṅgavāsī ed. (p. 1420, col. 2, line 5) read “saṃttvasthāḥ” and “sattvasthāḥ” respectively in place of “samtuṣṭāḥ”.

[5]:

Brahma-sūtras (Śaṅkara’s commentary) 3.2.24, p. 741.