Hari Om
~~~~~
Namaste
This is a continuation from the Ocean of Knoweldge post in the New to Sanatana Dharma folder.
The discussion of the Brahma Sutras is not an entry level conversation, hence is posted here.
It supposes that one have read some of the key Upanishads with comprehension. Now 100% comprehension? Nope as this would mean reading is no longer needed and one knows Brahman - and living this Reality.
Now a good recommendation on reading was from sarabhanga's post:
http://www.hindudharmaforums.com/showpost.php?p=15630&postcount=13 and is oriented to a persons' level of development / progress in their spiritual pursuits. There are others and I will list a few out with the next post.
That said, I offered to extend the conversation a bit to the Brahman Sutras and this post is that commitment. Am I the final autority? Nope and not even close. Just offering my progress and readings for those that have interest or curious at best.
Brahma Sutras - Why?
First and formost - ther realization and understanding of Brahman. Why else did Krsna Dwaipayana Vyasa ( Ved Vyasa) compose this? To remove any doubts on the discussion of Brahman in the Upanishads. That is, one Upanishad may say X and in another it says Y e.g. in this Upanishad it suggests Brahman is akasha, and what of Prana? and in this other Upanishad it mentions another position. I can give several additional examples, but lets leave that for a latter post.
There is a reason they are called sutra's for a few reasons: Maximum concentrated knowledge of satyam (Truth) in the smallest amount of verbiage that allowed the student (sisya) to memorize these slokas easily.
They are also concise, to limit and minimize the misreading of the sutra. Therein lies the pickle. They are so terse, that we (me) need an achara to assist us to extract the fruit. So enters all the sages that are realized in Paramarthika Satta or this Absolute Reality of Brahman. for it is they that extract the maximum yield from Vyasa's work.
These sages wrote bhashyas or commentaries ( they , the sages are then are called Bhashyakarakas) on this work. There are some 14 bhashyas (+/-). to this great work Yet enter some of the great minds:
Adi Shankara - Kevala Advaita View of Reality [unqualified, non-dual vision of Reality]
Sri Ramanujachara - Visishtadvaita View of Reality [Qualified monism view of Reality]
Sri Madhvacharya - Dvaita View Of Reality [dualism vision of Reality]
These IMHO are the 3 main views, yet there are others i.e.
Sri Nimbarkacharaya - Bhedabheda Philosophy
Sri Vallabha and Suddhadcvaita [pure monism view], etc.
So, if I were listening to Adi Shankra and the others, I would interpret what he says in the following way:
Man/humans are identical with Brahman. One Brahman who is Sat-Chit-ananda, perfectly homogeneous. And this world is just a modification, vivarta, and is accomplished by this notion of maya.
Ramanuja would most likely say , Man is a spark of the Divine. Brahman has attributes some say savisesha. This Brahman has all auspicious qualities. He contains within HimSELF every thing that exists. So for Ramanuja, Brahman is not totally homogeneous. He says 'just a milk is transformed into curd, so also Brahman has transformed HImSELF into the Universe' . The jiva are parts of the Supreme and controlled by Him. (I use male gender, only being consistent with the sages writings we find in the Upanishads).
Madhva would say , Man is a servant unto God. There is God and there is jiva.
Sri Nimbarkacharaya that was mentioned, he would say The universe is not unreal ( maya) but a manifestation of Brahman (niguna value or the absolute). Brahman is both Niguna (Absolute) and Saguna Relative field of creation with qualities) - the efficient and material cause of the world ( that is, of all creation).
Now how often have you heard these views on HDF? Many many times. Its how one looks at Reality; The sages are all touching the same elephant, yet at different parts ( a reasonable metaphor that can be shaken apart, but indulge me with this orientation for now). Why so? This Reality we speak of is very Whole in itSELF.
Pending the intellectual caliber and spiritual experiences of the acharayas describing this Truth, it may sound different or look different yet, it is just a different rung on the same latter getting the aspirant, sadhu, sanyasin to Reality.
Reading the Brahma Sutras
If one read the Brahama Sutra's what is one in store for? There are 4 Chapters (adhyaya's, some call canto's) with 16 padas or sections; there are 555 sutras or stitches, suktas to read.What would one read?
Lets just post the first sutra from each Adhyaya to give you a flavor:
- The 1st Adhyaya is called Samanvaya which unifies Brahman is the foundation for this work.
- The 2nd Adhyaya is called Avirodha - this refutes or compares and contrasts other viewsfrom the opponents ( a purvapakshin) view i.e. is Brahman something else the Upanishad is discussing?
- The 3rd Adhyaya is called Sadhana and deals with the destination of the soul, its journey; yet of great import the vidyas as a sadhana to realize Brahman.
- The 4th Adhyaya called Phala or the fruits and benefit of realizing Brahman while on this earth.
From the 1st
Athato Brahmajijnasa
Now, therefore, the enquiry into Brahman.
Atha: now, then, afterwards; Atah: therefore; Brahmajijnasa: a desire for the knowledge of Brahman (the enquiry into the real nature of Brahman).
From the 2nd
Smrityanavakasadoshaprasanga iti chet na
anyasmrityanavakasadoshaprasangat
If it be objected that (from the doctrine of Brahman being the
cause of the world) there would result the defect of there being no
room for certain Smritis (we say) no, because (by the rejection of
that doctrine) there would result the defect of want of room for some
other Smriti.
Smriti: the Sankhya philosophy; Anavakasa: no room; Dosha: defect; Prasangat: Result, chance; Iti: thus; Chet: if; Na: not; Anyasmriti: otherSmritis; Anavakasadoshaprasangat: because there would result the defect of want of room for other Smritis.
From the 3rd
Tadantarapratipattau ramhati samparishvaktah
prasnanirupanabhya
In order to obtain another body (the soul) goes enveloped (by
subtle elements) (as appears from) the question and explanation (in
the scripture, Chhandogya).
Tadantarapratipattau:for the purpose of obtaining a fresh body (Tat:that, i.e. a body; Antara: different, another; Prati-pattau: in obtaining);Ramhati: goes, departs, Samparishvaktah: enveloped (by subtle elements); Prasna: from question; Nirupanabhyam: aid for explanations.
From the 4th
Avrittirasakridupadesat
The repetition (of hearing, reflection and meditation on Brahman is necessary) on account of the repeated instruction by the scriptures.
Avrittih: repetition, practice of meditation on Brahman (is necessary);
Asakrit: not only once, many times, repeatedly; Upadesat: because of
instruction by the scriptures.
Let's take a break - the next post will be on the Upanishads commented within the Brahma Sutras e.g. Mundaka - 'the shaving' or the Upanishads for the shaved ones - the sannyasin. And of what orientation ? The a distinction between para vidya and apara vidua ( higher and lower knoweldge) for the sanyas' discrimination.
Readings that guided these thoughts above: Brahma sutra analysis by Sivanada & Krsnanada; The Principle Upanishads by Sivananada, The Brahma Sutras , Commentary by Adi Shankara + additonal explainations by Swami Vireswarananda, Upanishads by Max muller; 112 Upanishads by KL Joshi.
pranams,
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