SVU 1.13-1.16: Om, Meditation and Knowledge of the Self

The Bhāṣya attributed to Śaṅkara makes one's own body the lower fire-stick, Praṇava the upper, and repeated meditation the act of friction. Its result is the vision of the luminous Self, which does not arise anew but was previously hidden like fire in fuel.

Śaṅkarānanda identifies the body or heart and Om as the two fire-sticks. Meditation must continue like unbroken friction until direct vision occurs. Merely occasional reflection does not fulfil the logic of the mantra's image.

Nārāyaṇa understands the body as the lower fire-stick and Praṇava as the upper, which is led upwards through the six cakras. Repeated meditation kindles the vision of the luminous Self along this inner path.

Vijñānabhagavat calls the body and psychophysical complex the lower fire-stick, Praṇava the upper, and sustained Nididhyāsana the friction. This burns Avidyā and does not make self-luminous consciousness real for the first time, but renders it directly visible.

The Bhāṣya attributed to Śaṅkara assigns one means of access to each of the four images: pressing, churning, digging and rubbing. Correspondingly, one apprehends the Self within through reflection, truthful and wholesome speech, and one-pointed concentration of senses and mind.

Śaṅkarānanda reads the four examples as different methods of disclosure. Just as every hidden substance requires its appropriate means, the self-luminous Self is directly recognised in the heart-mind through Praṇava, truthfulness and tapas.

Nārāyaṇa emphasises finding within the mind: as water becomes accessible through digging, the Self appears in inner concentration. Truthfulness and tapas are the means, and repeated contemplation is the actual process of this discovery.

Vijñānabhagavat differentiates oil, butter, water and fire by pressing, churning, digging and rubbing. Correspondingly, the inwardly present Self is recognised as one's own Self through hearing and deepening reflection, truthfulness, and concentration of the outer and inner senses.

The Bhāṣya attributed to Śaṅkara has the Self pervade everything from Prakṛti to the visible world and be present in all as its essential core, like butter in milk. Knowledge of the Self and tapas serve its manifestation; truthfulness and concentration prepare a person for knowledge of this highest Upaniṣadic Brahman.

Śaṅkarānanda describes the witnessing Self as more extensive than space and ever present, yet without the proper method it remains as hidden as butter in milk. Knowledge of the Self and tapas disclose the ground of the world. The repetition deliberately closes both the course of teaching and the chapter.

Nārāyaṇa connects the all-pervading Self with the body without limiting it to the body. Brahman is the highest Upaniṣadic secret; knowledge of the Self and tapas form both root and means of knowledge. The repetition marks the close of the chapter.

Vijñānabhagavat sees the all-pervading Self as the essential reality in everything, like butter in milk. Knowledge and tapas do not produce it but uncover it. Non-dual Brahman is the highest Upaniṣadic secret; the repetition concludes the chapter and the movement of instruction.