Notes on Brahmasuutra I - second trial

[Guest guest]

ps. I just posted this but it bounced back saying "You can only send plain

text messages to this group. HTML or other formats are not allowed" - I

donot think there is any other format used and one of the list - the local

(VACMWRC) list accepted. I am not sure where the problem is. I am trying

this again.

if you get two copies considered that you have a chance to study it twice.

Hari Om!

Sadananada

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NOTES ON BRAHMASUUTRA-1

 

sR^iti smruti puraaNaanaam aalayam karunaalayam|

namaami bhagavad paadam shankaram lokashankaram||

 

My humble prostrations to Shree Shankara Bhagavat paada who is the very

abode (for the study) of the Veda-s, the Bhagavad Geeta and PuraaNa-s and

who is the very source of compassion and auspiciousness for the world.

 

Preface

 

The purpose of these notes is primarily for my own learning. If it helps

others in the process, it is due to His blessings. Any discussions,

comments and criticisms on the topics are most welcome, since it helps the

stated objective. I intend to present first my understanding of

Brahmasuutras based on Shankara Bhaashhyam. These notes closely follow the

teachings of the suutra-s by H.H. Swami Paramaarthaananda of Madras. My

humble prostrations at his holy feet. Shree Swamiji was a graduate of

Sandeepany Sadhanaalaya of Chinmaya Mission, and studied under Swami

Chinmayananda and Swami Dayananda. He has been teaching for many years in

various parts of Madras City. I had the privilege of attending his

lectures when I was in Madras on my sabbatical. After discussing the first

four sutra-s based on Advaitic interpretation, it is my intention to

examine the other interpretations, particularly from VishishhTadvaita and

Dvaita points of view. Emphasis will be specifically on their primary

objections to Advaita doctrine and on the examination of the validity of

their objections. In this connection, I had the benefit of helping Shree

Gururaj, who was well known in Madhva community as former Pejavar Junior

maThadhipathi, Shree Viswavijaya Tiirtha, in translating the condensed

version of Nyaaya Sudha of Shree Jayatiirtha of Madhva Tradition.

 

I am a student of Science and Vedanta, and therefore I do not claim myself

to be an expert in Brahmasuutra or Advaita Vedanta. If the learned members

find errors in the contents or in the logic, I will be grateful if these

are brought to my notice. If alternate interpretations are possible, those

are also welcome. Editorial corrections in terms of English and in typing

are also appreciated. As Shree Gummuluru Murthy pointed recently that it

is difficult to translate some of the technical Sanskrit words into

English; the meaning will not be exact. Hence initially both Sanskrit and

English words are used with the hope that readers will get familiar with

the Sanskrit words. Later mostly Sanskrit words will be used. This is not

to discourage those who are not familiar but to encourage them to become

familiar with the words since in the final analysis one gains better

understanding of the subject. This being a serious subject one cannot just

read and expect to understand. It has to be studied. Because of

unfamiliarity of the words it may not be clear in the first reading, but

the second and third readings should help. As the time permits, I intend

to post one lecture a week, giving enough time for discussions and

assimilation. As we proceed, many of the doubts get cleared slowly. A

commitment or shradda is always essential to gain any knowledge and more

so for Brahmavidya.

 

I. Introduction

 

I.1. Prastanatrayam

 

Brahmasuutra forms one of the three basic texts of Hinduism or more

correctly to be called 'Sanaatana Dharma'. The three basic texts are

called 'prastaanatrayam'- the three pillars of Vedanta. They are sR^iti

prastaanam, smruti prastaanam, and nyaaya prastaanam. The Upanishad-s or

uttaramiimamsa forms the sR^iti prastaanam, Bhagavad Geeta is the smruti

prastaanam, and Brahmasuutra is the nyaaya prastaanam. Brahmasuutra

discusses the essence of Upanishads or Vedanta in a concise form. It

establishes the coherency or consistency in the Upanishads and shows that

the central theme of the Upanishads is related to the nature of Brahman.

Hence the sutra-s are called Brahmasuutra-s. It is also called Nyaaya

prastranam since it uses nyaaya or logic to establish the superiority of

Vedanta over other philosophies. It is not necessary to study Brahmasuutra

to understand Vedanta. For most of the seekers, the study of basic

Upanishads and Bhagavad Geeta is sufficient. Only if one wants to

understand the intricate logic involved and wants to appreciate the logical

soundness of Vedanta over other systems of philosophy, one needs to study

Brahmasuutra. The suutra-s being in a concise form, they need to be

studied through bhaashhya-s. There are many bhaashhya-s by many

aachaarya-s each reinforcing their philosophy using Brahmasuutra-s. There

are commentaries on the Bhaahshyas and commentaries on these commentaries.

Thus it is very vast mushrooming literature, and it is very easy to get

lost in these studies. Hence it is advisable to study suutra-s under a

teacher.

 

1.2 DarshhaNa-s

 

Human beings are different from animals in the sense that they are endowed

with intellect, what is commonly called as 'conceptual thought'. There is

a famous sloka that says:

 

aahaara nidraa bhayamaithunancha

saamaanyametat pashubhiH naraaNaaM|

buddhirhi teshhaam adhiko visheshhaH

buddhyaa vihiinaaH pashhubhi samaanaaH||

 

Hunger for food, sleep, fear for security, and desire for prodigy are

common for both animals and human beings. Only one thing that is special

for human is the intellect. If intellect is not there (or if it is not

used properly), then man is not different from animals.

 

Because the human being is endowed with such an intellect (buddhi), birth

as a human being is glorified in our scriptures. Because of the intellect,

the man is given a choice to accentuate his evolution to a state of

God-hood. To accomplish that Vedanta insists that contemplation is

essential for evolution and contemplation involves application of the

intellect.

 

Because of the gift of this rational intellect, man cannot but inquire into

the cause for an observed phenomena. For example he begins to question;

who is he? Where from he came and what is the cause for his birth? What is

death and what happens after one dies? What is this Universe? Where from it

came or what is its cause? What is life and what is its purpose? Why there

is so much suffering in life? How to get over this suffering? These are

some of the questions that an intellect cannot but ask one time or the

other. In fact one can formulate six topics of inquiry that a serious

student of life can pursue. In Vedantic terminology these are related to:

 

1. Who is Jive -or who is or what is an individual?

2. What is this Jagat, world?

3. Who is Iswara or what is the cause of these two - the source for jive

and the world?

4. What is bandhana or bondage, which is the cause for human suffering, or

samsaara?

5. What is the nature of Moksha or Mukti or Freedom from this bondage or

Liberation from the human suffering?

6. What is the means or Sadhana for liberation, or means for a person to go

from bondage to liberation or what is the link between the bandha and

moksha?

 

The six topics are related to jiiva, jagat, Iswara, bandha, moksha,

Saadhanaani (individual, the world, creator, bondage, liberation and means

for liberation, respectively). A serious thinker of life cannot but think

deeply and come to a consistent or self-consistent explanation for these.

A consistent and logical view or a teaching arrived at by a serious thinker

regarding these six topics is called 'darshhaNam' or a Philosophy, and one

who found such a philosophy is called 'daarshhaNika'. Because of the

consistent and philosophical approach to life, there are always others who

want to follow these daarshhaNika-s. Thus a daarshhaNika becomes a

perceptor and propagator of his philosophy, darshhaNam. In India there are

twelve such well known 'darshhaNam-s', of which six are called 'naastika

darshhaNam-s' and the other six are 'aastika darshhaNam-s' The farmer are

those systems which do not accept Veda as pramaaNa, or means of knowledge.

Hence they relay mostly on 'pratyaksham' or direct perception and

'anumaana' or inference or reasoning as the means of knowledge. In

contrast 'aastika darshhaNam-s' are those that accept Veda as the valid or

reliable source of knowledge.

 

The six naastika darshhaNam-s are as follows: The first one is called

'Chaarvaaka darshhaNam' or materialism. The source of this philosophy is

said to be bR^ihaspati, who is the deva guru. The original purpose of this

philosophy was to mislead the demons so that they can be destroyed. The

first disciple of bR^ihaspati is said to be Chaarvaaka (meaning the one who

speaks very sweetly), and because of that he could popularize this

materialistic philosophy. This philosophy does not accept - Veda-s, soul

or aatma, re-birth, heaven, hell, dharma or adharma- but it emphasizes the

sense pleasures as the ultimate goal or the very purpose of life. The

modern science and technology may come close to this philosophy, since the

existence of a soul is not conceived, and consciousness is assumed to be a

temporary product of matter. 'yaavat jiivet sukham jiivet|' 'R^iNam

kR^itvaa gR^itam pibet|' Enjoy the life as long as you live - if you don't

have it, then borrow and enjoy - the American way. How about paying it

back?- That is not important since it is the lenders problem and not ours.

- How about heaven or hell? It says: 'bhasmii bhuutasya dehasya,

punaraagamanam kutaH| Once the body is burned into ashes, where is the

question of returning back and who has seen life after death? No one has

ever come back and no one has seen any one coming back. Hence death is the

end of life. They believe only 'kevala pratyaksha pramaaNa' -that is the

direct perception as the only means of knowledge. Charvaaka darshhaNam is

not discussed in Brahmasuutra, since it was not considered as worth

discussing. But it is recognized that materialism was not new and was

prevalent in those days along with theistic philosophies.

 

The second is Jaina darshhaNam. It is given by 24 aachaaryaa-s called

thiirthaankara-s, beginning from Rishhabha Deva ending with Vardhamaana

Mahaaviira. Vardhamaana Mahaaviira is also called Jina -meaning one who

has conquered himself. He is responsible for the wide popularity of this

darshhaNam and hence is called Jaina matam or Jainism. Jainism has two

branches; swetaambara and digambara. There is no differences in their

philosophies but only differences in their practices. Philosophical

aspects of Jainism are discussed and refuted in Brahmasuutra.

 

The third is Bouddha darshhaNam or Buddhism, founder being Buddha who was

Siddhaartha before he became Buddha. Buddha did not teach systematically

any system of philosophy. He only had various dialogues with his

disciples. Hence initially Buddhism was not well developed. But later,

the teachings of Buddha were collected into three books called tripiTakam

(three baskets), during the specially called assemblies of Buddhists called

'Sangha-s'. The three are: suutra (sutta) piTakam , abhidharma (abhidamma)

piTakam and Vinaya piTakam. Suutra piTakam deals with the statements of

Buddha in a simple form. abhidamma piTakam deals with philosophy, which is

based on the statements of Buddha and third one deals with the Code of

Conduct or aachaara. Later on, Buddhism gave birth to four branches: 1.

Soutraantika, which is based on Sutta piTakam. 2. Vaibhaashhika, based on

the commentary of abhidamma piTakam known as Vibhaashha. 3. Yogaachaara -

got its name due to its emphasis on the practice of Yoga and aachaara. 4.

Maadhyamika, since they claim to follow the true teachings of Buddha which

is called 'golden middle path' which is moderation or avoidance of

extremes. All of these philosophies are analyzed and criticized in

Brahmasuutra. Thus there are four from Buddhism, one Jainism and one

chaarvaaka - total six 'naastika darshhaNam-s'.

 

There are six 'aastika darshhaNam-s': 1. Saankhya of Kapila muni 2. Yoga of

Pataanjali 3. Nyaaya of Goutama 4. Vaiseshhika of KaNaada 5.

Puurvamiimaansa of Jaimini and 6. Uttaramiimaamsa of Vyaasa. All of them

accept Veda pramaaNam. Even though all of them accept Veda as pramaaNa

(valid means of knowledge), three of them, Sankhya, Vaiseshika and Puurva

miimaamsa do not accept Brahman. Of these six, the first four give more

importance to tarka or reasoning. That is tarka is primary or pradhaana

for them while Veda is secondary or apradhaanam. In that sense, they are

similar to naastika darshhaNam-s, which also give emphasis on tarka or

reasoning. Shankara calls all of them, that give primary importance to

tarka over Veda, as tarkika-s. The last two darshhaNams give more

importance to Veda and only secondary importance to tarka. Of this the

puurva miimaamasa darshhaNam, as the name implies is based on puurva bhaaga

or the first part of the Veda-s or on Karma Kanda of the Veda-s. For them

the Upanishhad portion or the uttara bhaaga is of less importance or

unimportant compared to Karmakaanda. In contrast in Uttaramiimaamsa, the

importance is to the last portion of Veda or Veda anta bhaaga - or Veda

uttara bhaaga. In this philosophy, Veda puurva bhaaga or karma kaanda is

considered as supportive or only of secondary importance. One common

feature of all these six darshhaNams is that all of them have been

presented in the suutra form by their founders. Uttaramiimamsa suutra-s

are called Brahmasuutras since they deal with Brahman. They are also

called as Vedanta suutraas, shaariirika suutraas (shaariiraka means aatma),

Vyaasa or Baadaraayana suutraas.

 

About the author of Brahmasuutra: The author is Badarayana. The authors

of bhaashhya-s identified him as none other than Vyasaachaarya, who is the

editor of Veda-s and the author of puraaNa-s including Mahaabhaarata, where

is Bhagavad Geeta is a part. There are some questions identifying

Baadaraayana with Veda Vyaasa since Mahaabhaarata is considered as

prehistoric while Brahmasuutra-s must have been composed after Bhuddism

became prevalent. But from the point of our discussion the true identity

of the author is immaterial, and we accept bhaasyakaara-s identification of

the author with Veda Vaasa.

 

What is a suutra? Suutra is a very brief statement packed with an idea. It

is the most concise statement possible to express a given idea, like a

mathematical equation. It will not be a complete sentence. Hence a simple

translation of the suutra will not make any sense to the novice. Therefore

many commentaries exist explaining the suutra-s and they are called

Bhashhyam-s. Since the statements are brief, there is always a possibility

for some ambiguity or doubt regarding the intention of the original author.

Hence different bhaashhyams have come for different types of teachings,

each claiming that their bhaashhyam represents the intended meaning of the

author of the suutra-s or suutrakaara. Thus Brahmasuutra-s themselves gave

birth to more than ten types of philosophies. Of these three are very

popular. One is the nirvisheshha advaitam that is Brahman without

attributes, by Shankara, popularly known as shaariirika miimaamsa

bhaashhyam, next is VishishhTaadvaitam by Ramaanuja and his commentary is

called Shreebhaashhyam, and the third one is dwaitam based on commentary

due to Madhvaachaarya called Anuvyaakhyaana. We will consider here only

Shankara bhaashhyam.

 

I.3. A Brief out line of Brahmasuutras

 

Brahmasuutras consists of four Adhyaaya-s or chapters. Each adhyaaya is

subdivided into four sections, called paada-s. Each paada or section is

divided into topics known as adhikaraNam. There are in total 191 or 192

adhikaraNams depending on how suutra-s are divided. The number of

adhikaraNam-s or topics in each section varies and is not constant. Most

of the adhikaraNam-s are related to the analysis of the statements in the

Upanishads, especially the ten important or dasha Upanishads. Each

adhikaraNam contain sutra-s, number of sutra-s varying from one to many.

Thus we have in Brahmasuutra, adhyaaya (chapter), paada (section),

adhikaraNa (topic) and suutra. There are 555 sutras in total.

 

Broadly there are four adhyaayas or chapters each with a major theme for

discussion. The first chapter is called Samanvaya adhyaaya. Approximately

it means 'consistency'. Thus in the first chapter, Vyaasaachaarya is

establishing consistency or samanvaya as the proof or hetu indicating that

the central theme of the Upanishads is Brahman. Vyaasaachaarya has to

prove this, since some of the other darshhaNa-s (especially saankhya and

puurvamiimamsa) do not accept Brahman as the central theme of Vedanta. The

second adhyaaya deals with avirodha, noncontradiction. That is it shows

that Brahmavidya is free from all contradictions, since any contradiction

is recognized as a defect in teaching. Hence in this chapter Vyaasa points

out that Brahmavidya is free from defects. He shows that all the three

types of contradictions are not there. First is the internal

contradiction, 'paraspara virodhaH', is not there within the Upanishads.

That is the Vedic statements do not contradict one another. The second

contradiction is with smRiti. And he shows there is no contradictory with

statements from Smruti. And the third one is no contradition with logic.

That is it is not illogical. Hence the second chapter is heavily logically

based. The third chapter is based on Saadhana and is called

Sadhanaadhyaaya, discussion of the means for attaining Brahman. These

saadhanas include both that are directly related and those that are

indirectly related, such as rituals, upaasana-s, values etc., which are not

the direct means but means for the purification of the mind. The fourth

chapter is phala adhyaayaH, discussion of the benefits of Brahmavidya and

that is mukti or moksha. The types of mukti are also discussed that

involve immediate liberation and delayed liberation, krama mukti.

 

1.4 Some Definitions:

 

The definition of three important words, suutram, bhaasyam and adhikaraNam

are given below:

 

Suutram or aphorism is generally defined as:

 

alpaaskharamasamdhigdham saaravat vishhvatomukham|

astobhamanavadhyamcha suutram suutravidoviduH||

 

The statement is believed to be from Padmapuraanam.

The definition says sutra has to be -

alpaaskaram - very concise - very brief

asandhigdham - clear without being vague or unambiguous (at least after the

commentary)

saaravat - should be pregnant with the meaning - with essentials

Visvatomukham - having many meanings or many facets if possible.

asstobham - Since it is logical science it should be free from

glorification or praise since praise does not involve any logic and

sometime no limit also

anavadhyam - faultless or defectless - that is free from two defects - 1.

shabda doshha and 2. arthadoshha, that is free from grammatical mistakes

and logical mistakes.

 

Suutra literally means a 'thread'. For Brahmasuutra, each suutra- serves

as a thread threading upanishhadic statements which form beads constituting

different topics, adhikaraNas, presenting a coherent darshhaNam or

philosophy. Shankara says in his introduction - Vedaantavaakyakusuma

grathanaartatvaat suutraanaam - Vedantic statements are like flowers - but

the flowers are not arranged but randomly spread - but Vyaasaachaarya has

collected, rearranged and tied them beautifully through suutras to present

as a beautiful garland and that is the garland of Vedanta Shaastram

 

The definition for Bhaashyam:

 

suutraartho varnyate yatra vaakyai suutraanusaaribhiH|

swapadaanica varnyante bhaashhyam bhaashhya vido vidhuH||

 

The commentary should explain every word in the suutra and in the order

that is occurring in the sutra itself. One cannot rearrange the words.

The commentator may introduce extra technical words, then he has to explain

why those words and meaning of those words- swapadaani cha - such

commentary is called bhaashhyam.

 

Definition for AdhikaraNam:

 

vishhayassamshayaschaiva puurvapakshastatottaram

sangatischeti panchaangam shaastredhikaraNam smrutam||

 

A topic should consists of five aspects:

1. vishayaH - subject matter - Generally about the idea taken from the

statements from dasha upanishads - is it Brahman or jiiva etc.

2. samshayaH - What is the doubt in that statement or if there are several

options available what is the most relevant among these - (if there is no

doubt, there is no need for further discussion - whatever is self evident

need not be inquired into).

3. puurvapakshaH - the views of non-vedantins or other darshhaNika-s with

their reasoning.

4. sidhaantaH - the Vedantic conclusion which need to be established by

refuting logically all other views and also showing that vedantic

conclusion is free from logical defects - hence Brahmasuutra is called

Nyaayasuutra since every statement should be supported by logic.

5. sangatiH - the connection between the two consecutive topics.

Every topic should consist of all these five topics. Shankara brings out

these five aspects with every sutra.

 

With this background we discuss next Shankaraachaarya's introduction to

Brahmasuutra. This is called 'adhyaasa bhaashhyam' which Shankara

introduces as the basis for his philosophy of nirviseshha advaita before he

begins his suutrabhaashhya. But before we discuss the adhyaasa, we will

first discuss the nature of 'anumaana' or logical inference, since this is

extensively used in all bhaashhyam-s and in scientific investigations as

well.

 

End of Introduction

 

Hari Om!

Sadananda

 

K. Sadananda

Code 6323

Naval Research Laboratory

Washington D.C. 20375

Voice (202)767-2117

Fax:(202)767-2623

[Guest guest]

namaste.

 

I congratulate and bow to shri Sadananda garu for initiating the

brahmasUtra study. I am really thrilled to see this. If the first

installment is any indication, we are in for a feast of brahmavidyA.

I think with the gItA series going on, and with brahma sUtra initiated,

the List is really blessed and is a beautiful place for contemplation.

 

Please keep them coming.

 

Regards

Gummuluru Murthy

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