Brahma-Sūtra 3.2.26

English of translation of Brahmasutra 3.2.26 by Roma Bose:

“Hence (the individual soul attains similarity) with the infinite, for thus (is) the indication.”

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

When the individual soul directly intuits Brahman, it becomes similar to Him, in accordance with the text “When the seer sees the golden-coloured creator, the Lord, the Person, the source of Brahma, then the wise men, having discarded merit and demerit attains the highest equality” (Muṇḍaka-upaniṣad 3.1.3^[1]).

Śrīnivāsa’s commentary (Vedānta-kaustubha)

Incidentally, the author is indicating the fruit of the direct vision of Brahman.

“Hence,” i.e. through the manifestation or the direct vision of Brahman, the individual soul becomes similar to the Infinite, i.e. to Brahman, the Highest Person, “for thus (is) the indication”, i.e, because there is a text intimating this, viz. “When the seer sees the golden-coloured creator, the Lord, the Person, the source of Brahma, then the wise man, having discarded merit and demerit, attains the highest equality” (Muṇḍaka-upaniṣad 3.1.1.3).

Comparative views of Śaṅkara and Bhāskara:

This is sūtra 27 in Bhāskara’s commentary. Interpretation different, viz. “Hence (i.e. because the distinction between Brahman and the individual soul is due to nescience, while the absolute oneness of Brahman is the ultimate truth), (the individual soul can get rid of nescience and become one) with the Infinite (i.e. Brahman), for this (is) the indication”.^[2]

Comparative views of Rāmānuja:

This is sūtra 25 in his commentary. Interpretation different, viz. “Hence (i.e. on account of the above reasons), (it is proved that Brahman is qualified) by infinite (auspicious qualities), for thus (i.e. this being so), the mark (i.e. the two-fold characteristics of Brahman) (is established)”.^[3] According to Rāmānuja, the section about the two-fold characteristics of Brahman ends here, while according to Nimbārka, as we have seen, it ends with sūtra 21.

Comparative views of Śrīkaṇṭha:

This is sūtra 25 in his commentary. Interpretation different,—very similar to that of Rāmānuja: “Hence (i.e. because the devotees of Brahman, who have attained similarity with Him, are endowed with knowledge, bliss, supreme lordship and the like), (it is proved that Brahman has connection) with infinite (auspicious qualities) for thus (i.e. this being so), the mark (i.e. two-fold characteristics of Brahman) (is established)”.^[4]

Comparative views of Baladeva:

This is sūtra 27 in his commentary. Interpretation different, viz. “Hence (the direct vision of the Lord is possible) through (the grace of) the Infinite (viz. Brahman) for thus (is) the indication”.

That is, the Lord, though invisible, yet makes Himself visible to His devotees through His mysterious power or grace.^[5]

Footnotes and references:

[1]:

Not quoted by others

[2]:

Brahma-sūtras (Śaṅkara’s commentary) 3.2.26, p. 743; Brahma-sūtras (Bhāskara’s Commentary) 3.2.27 (written as 3.2.26), p. 170.

[3]:

Śrī-bhāṣya (Madras edition) 3.2.25, p. 238, Part 2.

[4]:

Brahma-sūtras (Śrīkaṇṭha’s commentary) 3.2.25, p. 258, Part 9.

[5]:

Govinda-bhāṣya 3.2.27, p. 82, Chap. 3.