Notes on BSB I-i-3-1A

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Notes on BSB I-i-3-1A

 

sadaashiva samaarambhaa.n sha~Nkaraachaarya madhyamam.h |

asmadaachaarya paryantaa.n vande guruparamparaam.h ||

 

I prostrate to the lineage of teachers starting from Lord Shiva who

is ever auspicious and with Bhagavaan Shankara in the middle and all

the way up to my own teacher.

 

vaatsalya ruupa.n triguNairatiitaM

aananda saandram amalairnidhaanam.h .|

shrii chinmayaananda guro praNiitaM

sadaa bhaje.aha.n tava paada pa~Nkajam.h ||

 

Who is the very embodiment of motherly affection who is beyond the

three guNa-s, who is full with bliss, and who is the very source of

purity who is the best among the teachers, Shree Chinmayaananda, to

his lotus feet I (sadaa) always prostrate.

---------

samanvaya adhyaaya - I

spashhTa brahma li~Nga vaakya samanvaya paada- i

shaastrayoni adhikaraNam -3

suutra 1: shaastrayonitvaat

 

The third suutra is shhastrayonitvaat. - This belongs to third

adhikaraNam , which again has only one suutra. This suutra will be

interpreted in two different ways. It is the glory of a suutra to

have the possibility of more than one interpretation (see sutra

definition in Ch. 1 that discussed about vishvatomukhatvam , and this

suutra is an example for that. We will first study the first

interpretation and come back and study the second interpretation.

The general analysis, the word by word analysis and the conclusion of

the suutra, for each interpretation, follow:

 

1. General analysis.

 

The essence of this suutra is that it confirms the omniscience of

Brahman which is directly revealed in the second suutra , brahma

sarvaj~natvam dR^iDhayati. The second suutra said Brahman is the

sarva kaaraNam or jagat kaaraNam. Since sarvasya kartaa sarvaj~naH,

it indirectly implied that Brahman is sarvaj~naH or omniscient. This

omniscience is derived because of the nimitta kaaraNam or intelligent

cause of the jagat (rather than upaadaana kaaraNam - see discussion

related to suutra 2.) Vyasacharya confirms the omniscience of

Brahman in the third suutra by pointing out that Brahman is the

creator of the Veda-s also. shaastra yoni means Veda kartaa, the

creator of Veda-s. kartaa means here the nimitta kaaraNam, the

intelligent cause. In the second suutra, Brahman is described as the

nimitta kaaraNa of the entire world and in this suutra it points he

is the nimitta kaaraNam of all the Veda-s which includes all the

knowledge. One can say in the second suutra, nimitta kaaraNam of

artha prapa~ncha is pointed out and here the nimitta kaaraNam of

shabda prapa~ncha, veda-shabdaanaam api kartaa, is pointed. How does

this reveal the omniscience of Brahman? Shankara says Veda contains

all knowledge, both paraa and aparaa vidyaa , ephemeral as well as

transcendental knowledge. There is no branch of science, which is

not discussed in the Veda. Veda-s that are known today considered as

insignificant in relation to what was there before. Much was lost.

It was said that Sama Veda had 1000 shaakhaa -s or branches of which

very few are remaining now. Many branches of Veda are known to be

extinct now. Even from Shankara's time to now, in the span of 1300

years many portions are lost, since we cannot find Vedic source of

some of the quotes of Shankara. Hence Shankara says vedaH

sarvaj~naH. From this Shankara makes a logical statement or vyaapti.

That is, the author of a text invariably knows more than the contents

of the text. This is because one can never express everything one

knows in verbal form in one's authored text. Hence the inference is

brahma sarvaj~nam, sarvaj~nkalpa veda kartR^itvaat, vyatirekeNa asmad

aadivat ! Brahman is omniscient, since He is the author of the Veda

that have all knowledge, unlike all of us! (since there is no like

example!)

 

An incidental point to be made for technical reason. It is accepted

by Vedantins that Veda-s are anaadi and apaurushheyam , not created

by anyone. If Veda-s are not created by any one intellect then how

can one say that Brahman has created these Veda-s. This is not a

contradiction since when we say Brahman created Veda-s it does means

Brahman has intellectually invented veda-s, like Valmiki writing

Ramayana. This knowledge was already there in a potential form.

Brahman only brought the teaching to manifestation, like the

creation. The world was existing in potential form and creation is

only manifestation of that existing in a potential form - avyaakR^ita

prapa~nchasya vyaakaraNam sR^ishhTiH . Similarly the Vedic

knowledge, it was anaadi, or beginningless. It was in potential form

in Brahman itself. In this aspect, Vedanta differs from nyaaya

system of philosophy, which states Bhagavaan created the Veda-s.

 

vishhaya vaakyam for this suutra: The vishhaya vaakyam is from

Brihadaranyaka 2-4-10 in maitreyii braahmaNam . In this particular

mantra Brahman is said to be creator of not just the world but Veda-s

also: sa yathaa aardra edhaagneH abhyaahitaat pR^ithak dhuumaaH

vinishcharanti evam vaa are asya mahataH bhuutasya niHshvasitam etat

yat R^igvedaH, yajurVedaH, saamavedaH, atharvaa~NgirasaH, itihaasaH

....etc. When a wet fuel is burned the smoke comes out effortlessly

and listen Oh! Maitreyii! it is like breathing out - niHshvaasaH that

is effortlessly (niHshvasita nyaaya or liila nyaayaH - effortlessly

like breathing or play) Breathing occurs naturally even when we are

engaged actively in other actions and we not even aware that we are

breathing. Hence it is said the creation of all veda-s R^ig, yajur,

saama and atharvaNa etc. are done effortlessly by Bhagavan. This is

symbolized by Lord Vishnu lying as vaTapatra shaayee - breathing in

and breathing out the whole universe - unmanifestation to

manifestation. Based on the above mantra Vyasacharya writes -

shaastrayonitvaat.

 

Next the word analysis:

 

There is one compound word shaastrayonitvaat - shaastra yoni -

shaastra means Veda. The entire Veda is called shaastra. shaasanaat

traayate iti shaastram - the teachings and commandments (such as

satyam vada, dharmam chara etc - all are in imperative mood). The

commands are mostly in the puurva bhaaga in the first portions where

do-s and don't-s are discussed. In the end portion of the Veda-s the

shaasanam implies the revelations - the statement of facts - the fact

is you are Brahman - it is one thing that one does not have to work

for - svataH siddham - an accomplished fact. In our whole life we

strive for moksha and shaastra comes and tells us that this is one

thing you do not have to strive for in life! When shaastra says

'You are Free" - what commandment is there? - it is just a statement

of fact. Thus through these two - commandments in the karma kaanDa

and revelations of facts in j~naanakaaDa shaastra does is traayate,

protects people from sa.nsaara. The second word is yoni - it has

several meanings and in this context it means nimitta kaaraNam,

author or creator of the Veda-s.

 

With this the word analysis is also over.

 

Now conclusion:

 

In this we discuss the five aspects associated with an adhikaraNam.

 

1. vishhayaH or subject matter - the subject matter for this

adhikaraNam is also Brahman.

 

2. sa.nshayaH or doubt - the doubt is whether Brahman is the author

of Veda-s too or not.

 

3 puurvapaksha - Brahman is not the author of the Vedas- why? -

vedasya anaaditvaat - since veda-s are beginningless. Whatever is

created has an end - Veda-s are eternal - vedasya nityatvaat, anaadi

nidhanaa vaak - Hence it is not created.

 

4 siddhaanta - Even though Veda is anaadi or beginningless, we

discuss the beginning of Veda as a state of manifestation and

unmanifestation exactly like the world. The whole Veda in

unmanifested state is considered as just the o~Nkaara. Hence OM is

considered as the essence of Veda. yaH chhandasaam R^ishhabhaH

vishvaruupaH | chhandobhyaH adhyamR^itaat sambabhuuva | saH maa

indraH medhayaa spR^iNotu | - .. T.U. 1-4

By churning the Veda-s Brahmaji took the essence of veda-s and that

is the OM -kaaraH. The OM -kaara was there as shabda in the

aakaasha or space in the very beginning of the creation. (In the

beginning was the word). If OM is the essence of Veda-s, Brahman is

the essence of OM - OM iti ekaaksharam brahma. Manifestation from

unmanifest is considered as creation and hence there is nothing wrong

in saying that Brahman is the creator of the Veda-s since He is the

cause for its manifestation.

 

5. sa~NgatiH - the connection is said to be aakshepa sa~NgatiH,

meaning this adhikaraNam answers an objection raised particularly by

puurvamiimaa.nsaka based on the previous adhikaraNam. In the

previous adhikaraNam Brahman is said to be sarva kaaraNam. The

objection that one can accept Brahman is the kaaraNam for everything

except the Veda-s since Veda is anaadi. In this suutra the aakshepa

is answered with the emphasis that Brahman is sarva kaaraNam

including Veda. Hence that Brahman is sarvaj~nam or omniscient is

established through this suutra.

 

This completes the first interpretation of the suutra.

End of Notes on BSB I-i-3-1A

 

Notes on Brahmasuutra-s are now stored in a folder and can be accessed at

advaitinNotes+on+Brahmasuutra/

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--

K. Sadananda

Code 6323

Naval Research Laboratory

Washington D.C. 20375

Voice (202)767-2117

Fax:(202)767-2623

 

 

 

[Guest guest]

Gummuluru Murthy wrote:

> namaste.

>

> I am enjoying shri Sadananda garu's presentation.

 

The presentation is really fascinating.

> with apologies for this intervention, let me express my reservation with word

'written'used

> in the context of the vedA-s.

 

Yes. Veda-s are not written (authored) by anyone.

Has the word "written" been used by Sadaaji in his notes?

>

> I put forward my understanding of this sUtrA with two

> meanings and my preference for the first meaning.

 

Just by way of amplification , let me say this (at the risk of

appearing to carry coal to Newcastle) :

 

shaastra-yoni is a compound word called a samaasa in sanskrit.

This may be resolved in two ways:

(1) as - shaastrasya yoniH- meaning the yoni (origin) of shaastram .

In this case it is called a tatpurushha samaasa.

or (2) as - shastram yoniH yasya tat - that thing of which the yoni(origin)

is shaastram. In this case it will be a bahuvriihi samaasa.

 

Applied to brahman, interpretation as at (1) above, will mean that brahman is

the origin of shaastram. Interpretation as at (2) above , will mean that

shaastram

is the source for knowledge of brahman.

> Shri Sadananda garu, I am sure, will be expanding on this

> meaning also, probably in the next or future presentation.

 

We can barely await the future instalments of his notes.

 

Regards.

V.M.Sundaram.

>

>

>

>

>

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[Guest guest]

namaste.

 

I am enjoying shri Sadananda garu's presentations very much.

 

For the previous sUtra, I expressed my reservation in using

the word 'definition' in the context of brahman. At the

risk of being branded an unnecessary interventionist, and

with apologies for this intervention, let me express my

reservation with word 'written' used in the context of

the vedA-s.

 

I put forward my understanding of this sUtrA with two

meanings and my preference for the first meaning.

 

1.

shAstrayonitvAt: That from which the vedA-s have evolved.

Here the word yoni is used. Yoni in sanskrit also means

the female regenerative organ. A baby before evolution is

part of the mother and the baby evolves out of the mother.

The vedA-s have evolved out of brahman. The vedA-s are not

written texts. VedA-s are the sounds. Once we use the word

'written' in the context of this sUtra, we are getting into

the wrong track of discussion. VedA-s are the sounds. The

R^iShis had a vision of Truth and they expressed in sounds

what they have envisioned. And these sounds are the vedA-s.

Thus the vedA-s are a direct evolution from brahman,

consistent with the usage of the word yoni here.

 

I think that we should not use the word 'written' in the

context of this sUtrA because firstly the vedA-s are not

written texts and secondly 'written' implies someone (human)

has written them which is not the case. Even looking at the

vedA-s as direct revelation is also, in my view, not a

completely correct representation. The R^iShis had a vision

of the Truth and they explained that vision in certain sounds

and these sounds are the vedA-s.

 

Or alternately,

 

2. This sUtra can also be interpreted as : The vedA-s being

the right source of knowledge, i.e., we will have the (right)

knowledge of brahman only from the vedA-s.

 

Shri Sadananda garu, I am sure, will be expanding on this

meaning also, probably in the next or future presentation.

 

Once again, my apologies for this intervention.

 

 

Regards

Gummuluru Murthy

 

[Guest guest]

>Or alternately,

>

>2. This sUtra can also be interpreted as : The vedA-s being

>the right source of knowledge, i.e., we will have the (right)

>knowledge of brahman only from the vedA-s.

>

>Shri Sadananda garu, I am sure, will be expanding on this

>meaning also, probably in the next or future presentation.

 

Yes - Veda as pramaaNa - and that will be the second interpretation

that will be presented next week.

Hari Om!

Sadananda

--

K. Sadananda

Code 6323

Naval Research Laboratory

Washington D.C. 20375

Voice (202)767-2117

Fax:(202)767-2623

[Guest guest]

>

>1.

>shAstrayonitvAt: That from which the vedA-s have evolved.

>Here the word yoni is used. Yoni in sanskrit also means

>the female regenerative organ.

 

 

Besides the meaning you mentioned, according to Vedic usage of the

term, as I understand, it means kaaraNam, or cause or source.

In munDaka (If I remember) there is a mantra

 

yad adreshya magraahya agotram avarNam

akshhakhhsu shrotram tad paaNi paadam

nityam vibhuH sarva gatim sa suukshhmam

yat bhuuta yonim paripasyanti dheeraaH|

 

Typed from memory -corrections may be required. Here bhuuta yonim

is used as the bhuuta kaaraNam or in the role of creator similar to

jagat kaaraNam.

 

Of course your preference for the meaning is not denied.

 

As it is emphasized in the notes here karthaa is only in terms of

manifestation from unmanifest.

 

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,

 

These references may be helpful.

 

Monier-Williams Dictionary:

yo4ni

Entry yoni

 

Meaning

 

mf. (in RV. only m. ; f. sometimes also %{yonI} ; fr. 2. %{yu}) the

womb , uterus , vulva , vagina , female organs of generation RV. &c.

&c. (together with the %{liGga} , a typical symbol of the divine

procreative energy RTL. 224) ;

 

place of birth , source , origin , spring , fountain (ifc. = sprung

or produced from) ib. ;

 

place of rest , repository , receptacle , seat , abode , home ,

lair , nest , stable RV. AV. S3Br. ;

 

family , race , stock , caste , the form of existence or station

fixed by birth (e.g. that of a man , Bra1hman , animal &c. ;

ifc. = belonging to the caste of) Mn. MBh. &c. [858,3] ;

 

seed , grain (cf. %{yonI-poSaNa}) ;

a partic. part of a fire-pit Hcat. ; a mine L. ; copper L. ; water

Naigh. ; the regent of the Nakshatra Pu1rvaphalguni1 VarBr2S. ;

N. of the sound %{e} Up. ; of a partic. verse or formula Ka1tyS3r. ;

(%{I}) f. N. of a river in S3a1lmala-dvi1pa VP.

___________________

 

The Mundaka Upanishad quotation runs as follows: [i:i:6]

 

yat tad adreshyam agraahyam agotram avarNam achakshuH-shrotra.n

tad apaaNipaadam .

 

nitya.n vibhu.n sarva-gata.n susuukshma.n tad avyaya.n yad

bhuuta-yoniM paripashyanti dhiiraaH ..

 

[That which is unperceivable, ungraspable, without family, without

caste, without sight or hearing, without hands or feet, eternal,

omnipresent, exceedingly subtle, that is the Undecaying which the

wise perceive as the source of beings......for Shankara, bhuuta-yoni

is Ishvara...For Madhva it is Vishnu....]

S.Radhakrishnan, The Principal Upanishads.

 

 

Regards,

 

s.

 

 

advaitin, "K. Sadananda" <sada@a...> wrote:

> >

[Guest guest]

>"V.M.Sundaram" advaitin To:

>advaitin Re: Notes on BSB I-i-3-1A

>Fri, 09 Feb 2001 04:50:39 +0800

>

>Just by way of amplification , let me say this (at the risk of appearing to

>carry coal to Newcastle) :

>

>shaastra-yoni is a compound word called a samaasa in sanskrit. This may be

>resolved in two ways: (1) as - shaastrasya yoniH- meaning the yoni (origin)

>of shaastram . In this case it is called a tatpurushha samaasa. or (2) as -

>shastram yoniH yasya tat - that thing of which the yoni(origin) is

>shaastram. In this case it will be a bahuvriihi samaasa.

>

 

Sundaramji - I was going to explain exactly the tatpurusha and bahuriihi

samaasa in my next notes. You have further convinced me that you should be

doing the notes. Please feel free to add or substract from what I wrote.

 

With PraNaams

Sada

>

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[Guest guest]

As I was looking over something else I found another reference of the use of

yoni in upanishhat-s - this is from swetaaswatara Upanishad - 6-16

 

sa vishvakR^id vishvavidaatma yoniH

j~naH kaalakaaraH guNii sarvavidyaH|

pradhaanakshetraj~npati guNeshaH

samsaara moksha sthiti bandha hetuH||

 

He is the creator of the entire universe and also knower of the universe,

aatma and yoni. yoni without specific qualifying noun can mean sarva yoni or

the source of all. - Omniscience aspect is the central theme of this sloka

and hence the list of things He knows or the resons for why he is

omniscient.

 

Hari Om!

Sadananda

 

 

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