BRAHMA-SUTRAS

Author: Sage Veda-Vyasa

Commentary: Swami Sivananda
Review: Satyendra Nath Dwivedi

INTRODUCTION

‘Vedas’ consist of three portions: the ‘Karma-Kanda’ which deals with sacrifices
or ceremonial rites, the ‘Upasana-Kanda’ which deals with worship and the
‘Jnana-Kanda’ which deals with the knowledge of ‘Brahman’.

‘Mimansa’ means the investigation or enquiry into the meaning of the sacred
texts. ‘Purva-Mimansa’ by Sage Jaimini systematizes the ‘Karma-Kanda’ and
‘Uttara-Mimansa’ systematizes the ‘Jnana-Kanda’. Sage Veda-Vyasa is the
author of ‘Brahma-Sutras’ also known as ‘Vedanta-Sutras’.

The ‘Bhashya’ (commentary) of Shankaracharya on ‘Brahma-Sutras’ is known as

‘Shariraka-Bhashya’. Ramanujacharya’s commentary is known as ‘Shri-
Bhashya’. Nimbarkacharya’s commentary is known as ‘Vedanta-Parijata-
Saurabh’. Vallabhacharya’s commentary is known as ‘Anu-Bhashya’.

The erroneous identification of the body with the pure ‘Atman’ is the root
cause of human sufferings. The object of the ‘Brahma-Sutras’ is to remove
this erroneous identification of the Soul with the body, caused by
ignorance, and the attainment of the final emancipation through knowledge
of ‘Brahman’.

The Vedanta Sutras are called ‘Shariraka Mimansa’ because they deal with
‘Para Brahman’, the Sharira (the embodied).

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In the first chapter the author shows that all the Vedic texts uniformly refer
to ‘Brahman’ and find their ‘Samanvaya’ (reconciliation) in Him. In the
second chapter, it has been proved that there is no conflict with Vedanta
and other ‘Shastras’. In the third chapter, the means of attaining ‘Brahman’
are described. In the fourth chapter is described the result of attaining
‘Brahman’.

‘SAMANVAYA’ ADHYAYA

“Now, therefore, the enquiry into ‘Brahman’. [Brahma Sutras 1.1.1]

Those who have got an earnest desire for the knowledge of Brahman are
only fit for the study of Vedanta Philosophy of Brahma Sutras.

“Brahman is that from which the origin etc (i.e. origin, sustenance and
dissolution) of this (world proceed).” [Brahma Sutras 1.1.2]

This sutra points to a Vedantic text which gives a description of the

characteristics of Brahman:

“That from which these beings are born, that by which, when born they live, that
into which they enter at their death; try to know That. That is Brahman.” [Taittiriya
Upanishad 3.1]

The Vedantic texts give a beautiful description of the nature of Brahman.

They teach that Brahman is eternal, all-knowing, absolute bliss, self-
luminous and indivisible.

The waking state is that where the mind, the senses and the body act in concert
to know the objects. The individual soul identifies himself with the gross body. In
the dreaming state the body and the senses are at rest and the mind plays with
the impressions which the external objects have left. The mind moves its web of
‘Vasanas’. In deep sleep the individual soul is free from the limitations of the
mind. He rests in his own Self though in a state of ignorance.

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The Upanishads speak of two types of Brahman, viz. the ‘Nirguna’ or Brahman
without attributes and the ‘Saguna’ or Brahman with attributes.

“Anandamaya means Para Brahman on account of the repetition (of the word
bliss as denoting the highest Self).” [Brahma Sutras 1.1.12]

The word ‘Bliss’ is consistently applied to the highest Self. The Taittiriya
Upanishad says:

“He the highest Self is Bliss in itself. The individual soul becomes blissful after
attaining that Bliss.” [Taittiriya Upanishad 2.7]

“The being within (the sun and the eye) is Brahman, because His attributes are
taught therein.” [Brahma Sutras 1.1.20]

“The ‘light’ is Brahman, on account of the mention of feet in a passage which is

connected with the passage about the light.” [Brahma Sutras 1.1.24]

“Now that light which shines above this heaven, higher than all, higher than
everything, in the highest worlds beyond which there are no other worlds – that is
the same light which is within man.” [Chhandogya Upanishad 3.13.7]

“Such is its greatness, greater than this is the ‘Purusha’. One foot of It is all
beings, while Its remaining three feet are the immortal heaven.” [Chhandogya
Up. 3.12.6]

“Prana is ‘Brahman, that being so understood from a connected consideration (of

the passage relating to Prana).” [Brahma Sutras 1.1.28]

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“(That which consists of the mind ‘Manomaya’ is ‘Brahman’) because there is
taught (in this text) (That Brahman which is) well-known (as the cause of the
world) in the Upanishads.” [Brahma Sutras 1.2.1]

This whole world of animates and in-animates is certainly ‘Brahman’ only, for it
evolves from the ‘Brahman’, exists in the ‘Brahman’ and finally merges into the
‘Brahman’. One should meditate on the ‘Brahman’ with quiet mind. This man is
as he thinks. What he thinks in this world, he becomes the same in the other
world. So he should resolve on this.” [Chhandogya Upanishad 3.14.1]

A man in his present life is the outcome of his previous thoughts and
desires. He becomes that in after-life what he resolves to be. Therefore he
should meditate on Brahman who is ideally perfect, who functions through
his very life-energy and who is all-light.

“The Lord dwells in the hearts of all beings, O Arjuna, by His illusive power,
causing all beings to evolve, as though mounted on a potter’s wheel.”
[Bhagavad-Gita 18.61]

Pleasure and pain are mental creations only. When the individual soul is
under the influence of ignorance, or ‘Avidya’, he foolishly thinks that he is
subject to pleasure and pain.

“The person within (the eye) (is Brahman) on account of (the attributes
mentioned therein) being appropriate (only to the Brahman).” [Brahma Sutras
1.2.13]

In the Chhandogya Upanishad the teacher teaches:

“This person that is seen in the eye is the Self. This is Immortal and Fearless,
this is Brahman.” [Chhandogya Upanishad 4.15.1]

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“The internal ruler over the gods and so on (is Brahman) because the attributes
of that (Brahman) are mentioned.” [Brahma Sutras 1.2.18]

“He who within rules this world and the other world and all beings.”
[Brihadaranyaka Upanishad 3.7.1]

“He who dwells in the earth and within the earth is, who rules the earth from
within, he is thy Self, the ruler within, the immortal.” [Brihadaranyaka Upanishad
3.7.3]

“The possessor of qualities like ‘invisibility’ etc. (is Brahman) on account of the
declaration of its attributes.” [Brahma Sutras 1.2.21]

The attributes are mentioned in the Mundaka Upanishad:

“That which cannot be seen nor seized, which is without origin and qualities,
without hands and feet, the eternal, all-pervading, omni-present, infinitesimal,
that which is imperishable, that it is which the wise consider as the source of all
beings.” [Mundaka Upanishad 1.1.6]

“Vaishwanara (is Brahman) on account of the distinction qualifying the common

terms (‘Vaishwanara’ and ‘Self’).” [Brahma Sutras 1.2.24]

“The abode of heaven, earth, etc. (is Brahman) on account of the term, ‘own’ i.e.
‘Self’.” [Brahma Sutras 1.3.1]

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The Mundaka Upanishad says:

“He in whom the heaven, the earth, and the sky are woven, as also the mind with
all the senses; know Him above the Self, and leave off other talk! He is the
bridge of immortality.” [Mundaka Upanishad 2.25]

“Bhuma, the Infinite is Brahman) because it is taught after the state of a deep
sleep (i.e. after Prana which remains awake even in that state).” [Brahma Sutras
1.3.8]

“The Imperishable (is Brahman) on account of (its) supporting everything up to

Akasha (space).” [Brahma Sutras 1.3.10]

“Because of His being mentioned as the object of sight, He (who is to be

meditated upon is Brahman.” [Brahma Sutras 1.3.13]

“On account of the acting after (i.e. the shining effect) (that after which sun.
moon, etc. are said to shine is the Supreme Self) and (because by the light) of
Him (everything else is lighted).” [Brahma Sutras 1.3.22]

The reference is to Mundaka Upanishad [2.2.10] or Katha Upanishad [2.2.15]

verse:

“The sun does not shine there nor the

moon and the stars, nor these
lightnings, much less the fire. After him
when he shines; by the light of Him all
this is lighted.” [Mundaka Upanishad 2.2.10 or Katha Upanishad 2.2.15]

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“(Prana is Brahman) on account of the vibration or trembling (spoken of the
whole world).” [Brahma Sutras 1.3.39]

The Katha Upanishad says:

“Whatever there is in the world has come out of Prana and trembles in the
Prana. The Prana is a great terror, a raised thunderbolt. Those who know it
become immortal.” [Katha Upanishad 2.3.2]

“The light (is Brahman) on account of that (Brahman) being seen in the
description of the passage.” [Brahma Sutras 1.3.40]

“Akasha (is Brahman) because it is declared to be something different, etc. (from

names and forms).” [Brahma Sutras 1.3.41]

The Chhandogya Upanishad says:

“That which is called Akasha is the revealer of all names and forms. That within
which these names and forms are contained is Brahman, the Immortal, the Self.”
[Chhandogya Upanishad 8.14.1]

“(The Being referred to is Brahman) because of the words ‘Lord’ etc. being
applied to Him.” [Brahma Sutras 1.3.43]

The Brihadaranyaka Upanishad says:

“…He is the Controller, the Ruler, the Lord of all..” [Brihadaranyaka 4.4.22]
Shvetashvatara Upanishad says:

“The Lord of lords, the God of gods, the Master of masters, the Lord of the whole
universe and worth worshipping, we know that Light of lights above all.”
[Shvetashvatara Upanishad 6.7]

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“Although there is a conflict of the Vedanta texts as regards the things created
such as space and so on, there is no such conflict with respect to the Brahman
as the first cause, on account of this being represented in one text as described
in other texts.” [Brahma Sutras 1.4.14]

“(He, whose work is this is Brahman) because (the work) denotes the world.”
[Brahma Sutras 1.4.16]

“(The Self to be seen, to be heard etc. is the Supreme Self) on account of the
connected meaning of the sentences.” [Brahma Sutras 1.4.19]

In the Brihadaranyaka Upanishad, Sage Yajnavalkya says:

“Verily the Self is to be seen, to be heard, to be reflected and to be meditated

upon, O Maitreyi! When the Self has been seen, heard, reflected and realized or
known, then all this is known.” [Brihadaranyaka Upanishad 4.5.6]

“(Brahman is) the material cause also on account of (this view) not being in
conflict with the proposition and the illustration (quoted with Shruti.” [Brahma
Sutras 1.4.23]

Brahman has been defined as that from which proceed the origin,
sustenance and dissolution of the universe. Brahman is both the efficient
and the material cause of the universe.

[To continue]

Review: Satyendra Nath Dwivedi