Brahma Sutras: CHAPTER I: SECTION 1

anony17's picture



No votes yet
ATT00003.jpg

Brahma Sutras

CHAPTER I: Samanvaya (Reconciliation through proper interpretation)

SECTION 1

I.1.1 Now, therefore, the enquiry into Brahman.
I.1.2 (Brahman is that) from which the origin etc., (i.e. the origin, sustenance and dissolution) of this (world proceed).
I.1.3 The scripture being the source of right knowledge.
I.1.4 But that (Brahman is to be known only from the Scriptures and not independently by any other means is established), because it is the main purpose (of all Vedantic texts).
I.1.5 On account of seeing (i.e. thinking being attributed in the Upanishads to the First Cause, the Pradhana) is not (the first cause indicated by the Upanishads; for) it (Pradhana) is not based on the scriptures.
I.1.6 If it be said that (the word ‘seeing’ or thinking) is used in a secondary sense, (we say) not so, because of the word Atman being applied to the cause of the world.
I.1.7 (The Pradhana cannot be designated by the term Self) because Salvation is declared to one who is devoted to that Sat.
I.1.8 And (the Pradhana cannot be denoted by the word ‘Self’), because it is not stated (by the scriptures) that It (Sat) has to be discarded.
I.1.9 On account of (the individual) merging in its own Self (the Self cannot be the Pradhana.
I.1.10 On account of the uniformity of view (of the Vedanta texts, Brahman is to be taken as that cause.
I.1.11 And because it is directly stated in the Sruti (therefore the all-knowing Brahman alone is the cause of the universe.
I.1.12 Anandamaya means Para Brahman on account of the repetition (of the word ‘bliss’ as denoting the Highest Self.
I.1.13 If (it be objected that the term Anandamaya consisting of bliss can) not (denote the supreme Self) because of its being a word denoting a modification or transformation or product (we say that the objection is) not (valid) on account of abundance, (which is denoted by the suffix ‘maya’.
I.1.14. And because he is declared to be the cause of it (i.e. of bliss; therefore ‘maya’ denotes abundance or fulness.
I.1.15 Moreover that very Brahman which has been re-referred to in the Mantra portion is sung (i.e. proclaimed in the Brahmana passage as the Anandamaya.
I.1.16 (Brahman and) not the other (i.e. the individual soul is meant here) on account of the impossibility (of the latter assumption.
I.1.17 And on account of the declaration of the difference (between the two i.e. the one referred to in the passage ‘The Self consisting of bliss’ etc. and the individual soul, the latter cannot be the one referred to in the passage.
I.1.18 Because of wishing or willing in the scriptural passage we cannot say even inferentially that Anandamaya means Pradhana.
I.1.19 And moreover it, i e., the scripture, teaches the joining of this, i.e., the individual soul, with that, i.e., consisting of bliss (Anandamaya) when knowledge is attained.
I.1.20 The being within (the Sun and the eye) is Brahman, because His attributes are taught therein.
I.1.21 And there is another one (i.e. the Lord who is different from the individual souls animating the Sun etc.) on account of the declaration of distinction.
I.1.22 The word Akasa i.e., ether here is Brahman on account of characteristic marks (of that i.e. Brahman being mentioned.
I.1.23 For the same reason the breath also refers to Brahman.
I.1.24 The ‘light’ is Brahman, on account of the mention of feet in a passage which is connected with the passage about the light.
I.1.25 If it be said that Brahman is not denoted on account of the metre Gayatri being denoted, we reply not so, because thus i.e. by means of the metre the application of the mind on Brahman is declared; because thus it is seen (in other passages also.
I.1.26 And thus also (we must conclude, viz., that Brahman is the subject or topic of the previous passage, where Gayatri occurs) because (thus only) the declaration as to the beings etc. being the feet is possible.
I.1.27 If it be said (that Brahman of the Gayatri passage cannot be recognised in the passage treating of ‘light’) on account of the difference of designation or the specification (we reply) no, because in either (designation) there is nothing contrary (to the recognition.
I.1.28 Prana is Brahman, that being so understood from a connected consideration (of the passage referring to Prana.
I.1.29 If it be said that (Brahman is) not (denoted or referred in these passages on account of) the speaker’s instruction about himself, we reply not so, because there is abundance of reference to the Inner Self in this (chapter or Upanishad).
1.1.30 The declaration (made by Indra about himself, viz., that he is and with Brahman) is possible through intuition as attested by Sruti, as in the case of Vamadeva.
I.1.31 If it be said that (Brahman is) not (meant) on account of characteristic marks of the individual soul and the chief vital air (being mentioned); we say no, because (such an interpretation) would enjoin threefold meditation (Upasana), because Prana has been accepted (elsewhere in the Sruti in the sense of Brahman) and because here also (words denoting Brahman) are mentioned with reference to Prana.



anony17's picture

Athato Brahmajijnasa

Brahmajigyaasaa/ Brahmajijnasa

Brahmajigyaasaa/Brahmajijnasa could be loosely translated as the intense curiosity/longing/desire for realising the true nature of ultimate reality/the Self...

Athato can be loosely translated as 'This now/therefore this...'

Brahma Sutras thus are for those in whom this desire to know the self has appeared.

These are NOT for the ones who are already awakened- or those in whom this intense longing has not arisen yet...

Thus Athato Brahmajijnasa could be translated as:

Now, therefore arises, the intense search into the nature of the ultimate Self...

Love and blessings,

Deepam

anony17 | Fri, 02/13/2009 - 18:01
anony17's picture

Prerequsites for the appearance of this longing/desire.

According to the Sages, such desire to realise the self can be triggered through a methodical approach to self-inquiry and various meditations/contemplations and processes.

When a seeker under the guidance of a competent teacher/master follows this definite line of contemplation, this longing to realise the self will be surely triggered at the opportune time...

This will occur through the four fold path of Saadhanaa or Saadhanaa Chaatushtaya...

More on this later...

anony17 | Fri, 02/13/2009 - 18:03