Page 52 - Journey to Infinity

Brahman
Brahman is described as expanding with contemplation (Bruha - expanding, and Manan - contemplating). This name has been given to It, because it is the Jiva that gives It such a name. Moreover, the Jiva has given this name from its own view point (stand point). Otherwise, It has not disclosed Its name to anybody till today, nor would it ever disclose it. Since the Jiva itself has movement, development and think¬ing in it, it has given It a name according to its own nature, imagining It to be greater. In fact, It is neither greater nor smaller; neither limited nor limitless. It is as It is. And this name is good from the point of view of giving it a name. All the characteristics or attributes of Brahman are subject to the mind of the indi¬vidual soul, the Jiva. He is with or without attributes, Saguna or Nirguna, according to the nature of the Jiva. The Jivafixed Brahman as the highest idea, and the supreme goal to be attained according to its own understanding. Having done so, the Jiva has desired to mould itself like-wise, and achieve progress towards the Brahman. This is the result of its intelligence. And when it evolves sufficiently in knowledge and intellect, it will come to know that all these mental attributes of the Brahman were determined by its own understand¬ing or knowledge. It will then accept the Brahman as without attributes, discarding the idea of Saguna Brahman.
The Jiva finds peace in the fullness, the perfection of the Brahman, because it thinks itself as imperfect and incomplete, and loves flawlessness and perfection. This is the first point. Secondly, according to the Jiva the whole universe and existence, that is the whole of the Brahmanda, is in rotation. The earth, the sun, the moon, the stars—all are in rotation and, as such, the Jiva also finds itself in rotation. And, since the cyclic rotation has some special purpose, it superimposes this purpose on all, and thinks all to be possessing intellect and discrimination. It thinks even the most unwise to be wise in their work, and hence there is no wonder if the Jiva thinks the Brahman also to be wise. And, when after attaining knowledge and understanding it attains peace and steadiness, it supposes Brahman also to be in the form of peace from head to heels, and becomes quiet.
The existence of the Brahman is dependent on the existence of the Jiva. You exist and therefore believe in His existence, just as the drop, which keeps the ocean in view, believes and accepts the existence of the ocean. If you were not in existence, who would believe, under¬stand and question about the existence of Brahman?