Notes on BSB I-i-3-1B

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Notes on BSB I-i-3-1B

 

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 : shaastrayonitvaat

 

The second interpretation of the suutra: Let us assume that we are

studying the suutra once again as fresh - As before we will follow

the general analysis, the word analysis and the conclusion.

 

General Analysis:

 

In the second suutra Brahman is defined as jagat kaaraNam , the cause

of the universe. We called it as a brahma lakshaNa suutram. We

established before that (1) we need a pramaaNam along with lakshaNam

to establish Brahman,(2) the second suutra does provide only a

lakshaNam and not an anumaana pramaaNa as claimed by nayyayika -s and

finally Veda-s alone can provide the shabda pramaaNam to establish

Brahman. This idea is conveyed by this suutra. The general meaning

of the suutra - shaastra yonitvaat means shaastra vishhayatvaat -It

means the Brahman is the subject matter of Vedanta alone as it is

beyond the scope of logic. This can be stated as - brahma na

anumaana vishhayaH, shaastra vishayatvaat , dharmavat that is Brahman

cannot be the subject matter of the logic, it is the subject matter

of shaastra alone which is apaurushheyam , like puNyam or merits. In

the first interpretation Vyasa states that Brahman sarvaj~nam ,

shaastra kart^Ritvaat . In the second interpretation Vyasa states

that Brahman na anumaana gamyam , shaastra vishayatvaat . yoni means

source and in the first interpretation it is the source (author) of

Vedas and in the second interpretation it is source for knowledge of

Brahman.

 

vishhaya vaakyam for the suutra :

 

It is again from bR^ihadaaraNyaka from shaakalya braahmanam (debate

between yaaj~nvalkya and shaakalya) and is the basis for this second

interpretation- tantu aupanishhadam purusham pR^ichchhaami - Here the

word purushha means Brahman - After yaaj~nvalkya successfully

answering all the questions of shaakalya, yaaj~nvalkya asks shaakalya

a counter question about nirguNa brahman which is only known through

neti, neti, not this, not this. In that context the above statement

is made where aupanishhadam purushham means upanishhad eka vedyam

brahman , that Brahman which can be known only through upanishhads.

Also in shaanti paaTha we chant - sarvam brahmopanishhadam - Brahman

that includes everything is to be known through upanishads, thus

providing additional reference as vishhaya vaakyam. We chant the

shaanti paaTha (saama veda eg kena & chhaandogya upan.) as

 

sarvam brahmaopanishadam maaham brahma niraakuryaam |

maa maa brahma niraakarot |

aniraakaraNamastu aniraakaraNam me astu |

tadaatmani nirate ya upanishatsu dharmaaste mayi santu |

 

Because Brahman is not available as an object for analysis or can be

established by anumaana, let me not reject Brahman. Let me accept

the shaastram and through the shaastram let me know Brahman.

 

Now the word analysis.

 

shaastra has the same meaning as veda or vedaanta and yoni means

source of knowledge or pramaaNam . Grammatical difference is also

there between the two meanings. In the first interpretation it is

tatpurusha samaasa or compound - shaastrasya yoniH kartaa brahma ,

Brahman is the author of shaaastra. In the second interpretation it

is bahuvriihi samaasa or compound - shaastram yoniH pramaaNam yasya

tat , shaastram is the means of knowledge of that which is Brahman.

 

( A little digression: To see the difference between the tatpurusha

and bahuvriihi samaasa - a story is told - an intelligent beggar

approached a king and said - aham cha tvam cha raajendra lokanaathau

ubhaavapi | bahuuvriihi samaaso.aham shhashhTii tatpurusho bhavaan ||

Oh! King, myself and your self, both are lokanaatha -s

(world-masters) - before the King become furious, the beggar

continued, in my case the word lokanaatha should be split into

bahuvriihi samaasa and in your case it should be tatpurusha samaasa.

In the tatpurusha samaasa lokanaatha means lokasya naathaH - the

master of the world. In the case of bahuvriihi samaasa, lokanaatha

means lokaH naathaH yasya saH lokanathaH - the one for whom the world

is the master. Similar story is told about rameshwara linga - the

linga that Rama worshiped. Rama interprets as tatpurusha that is

raamasya iishwaraH, the Lord of Rama; and Shiva interprets as

bahuuvriihi samaasa that is raamaH iishwaraH yasya saH, the one for

whom Rama is the Lord.)

 

In bahuvriihi samaasa, shaastra yoni means shaastra pramaaNakam or

shaastra vedyam which implies that it is shaastraa vishhayaH ,

brahman - Brahman is the subject matter of shaastram. Hence it is

not available for anumnaana pramaaNam.

 

Conclusion:

 

vishhayaH - subject matter is still chetana kaaraNam brahman .

 

sa.nshayaH - doubt - Is Brahman knowable through anumaaNam or not -

anumaana vishhayam vaa , na , - can consciousness be studied

objectively by a scientist.

 

puurvapaksha - brahma anumaana vishhayaH - it is within the scope of

objective science - jagat kaaraNatvaat, ghaTa kaaraNabhuuta mR^idvat

.. The cause for the world just as the clay is the cause of a pot.

 

siddhanta - brahma na anumaana vishhayaH - Brahman is not subject of

anumamaana because it is shaastra vishhayatvaat , because it can be

known through shaastra alone. Hence we have a definition for veda

(given by Sayanacharya),

 

pratyaksheNaanu mithyaiva yas tu upaayena budhyate|

yenam vindati vedena tasmaat vedasya vedataa ||

 

Veda means that which gives the knowledge of such a subject matter

which is not available for any other means of knowledge such as

pratyaksha, anumaana, anupalabdhi, upamaana, arthaapatti.

 

sa~NgatiH : Connection between this and the previous adhikaraNam. The

connection between these two is technically called - eka phala

kartavya sa~NgatiH. both adhikaraNam -s have a common goal or

benefit - it is brahma siddhiH - Existence of Brahman is to be

proved before proper inquiry is done. We have said already that to

prove existence of any thing, we need lakshaNam and pramaaNam . The

second adhikaraNa gives lakshaNam and this adhikaraNam gives

pramaaNam.

 

In summary connecting all the three adhikaraNam -s we can say that

jagat kaaraNam brahma j~naanartham vedaanta pramaaNena vichaaraH

kartavyaH | - Brahman, who is the cause for the world, is to be

inquired into using vedaanta pramaaNa.

 

With this third suutra / third adhikaraNam is over.

----------------

We will take up next the suutra # 4 which happens to be the fourth

adhikaraNa also.

--

K. Sadananda

Code 6323

Naval Research Laboratory

Washington D.C. 20375

Voice (202)767-2117

Fax:(202)767-2623

 

 

 

[Guest guest]

Namaste,

 

Please send corrections, additions, suggestions, &c.

They will be included in the next update. Thank you.

 

Regards,

 

s.

 

 

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

> Notes on BSB I-i-3-1B

 

aniraakaraNam = rejection

aniraakaraNamastu = [aniraakaraNam + astu]

anumamaana = inference

arthaapatti = inference from circumstances

aupanishhadam = of the upanishads

bahuvriihi = a grammatical term describing a compound word

bhavaan = you [an honorific address]

bR^ihadaaraNyaka = name of a major upanishad

brahmopanishhadam = the Reality pointed by the upanishads

budhyate = understands

chhaandogya = name of a major upanishad

dharmaaste = [dharma + aste]

dharmavat = by reason of righteousness

gamyam = that which is to be reached

ghaTa = an earthen vessel

iishwaraH = the omnipotent Lord

j~naanartham = for the sake of knowledge

kaaraNabhuuta = being the cause of

kart^Ritvaat = by reason of being the doer

kartavya = duty

linga = indicator; gender

lokaH = locus; world [lokasya]

lokanaatha = lord of the world

maaham = [maa + aham] not me

mayi = in me

mithyaiva = [mithyaa + iva] as if false/illusory

mR^idvat = like earthen

naathaH = Master

nayyaayika = followers of Nyaya school of philosophy

niraakarot = reject

nirate = enjoy

nirguNa = attributeless

pR^ichchhaami = ask

pramaaNakam = valid means of knowledge

pratyaksheNaanu = by actual sensory perception

puNyam = merits [as a result of virtuous deeds]

purushham = [to] the supreme

raajendra = King of kings

raamaH = Rama [raamasya]

raameshwara = Rama as the lord; name of a sacred place[tiirtha] in

India

saama = Name of a Veda [which is set to a musical chant]

saH = he

samaasa = a compound word

santu = may they be so!

sarvam = all

Sayanacharya = Sayana, name of a famous commentator on the Vedas

shaakalya = name of a disciple

shaanti = peace

shaastraa = scripture [devoted to religious injunctions]

shhashhTi = sixty

tadaatmani = [tat + aatmani] in that Soul

tantu = thread, fiber

tatpurushha = a grammatical term to describe a particlar form of a

compound word

upaayena = by means of

upanishhatsu = in the upanishads

vedasya = of the vedas

vichaaraH = discrimination

vindati = knows

vishhayatvaat = by reason of it being the subject of

vishhayam = subject matter; objects of sensory gratification

yaaj~nvalkya = the principal philosopher in the Brihadaranyaka

upanishad

yenam = to whom

yoniH = womb; source/origin

[Guest guest]

Does not Raameshwara refers to Shiva? Rama worshipped

Shiva at Rameshwaram and hence the name. I think the

name of Shiva in the Rameshwaram temple is

Ramanathaswamy which has the same meaning as

Raameshwara.

 

Anand

>

> Please send corrections, additions,

> suggestions, &c.

> They will be included in the next update. Thank you.

>

> Regards,

>

> s.

> raameshwara = Rama as the lord; name of a sacred

> place[tiirtha] in

> India

 

 

 

 

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[Guest guest]

sunderh wrote:

> > Notes on BSB I-i-3-1B

>

> aniraakaraNam = rejection

 

a-niraakaraNam = non-rejection

 

> budhyate = understands

 

budhyate = is understood

> ghaTa = an earthen vessel

 

ghaTa = a pot ( not necessarily earthen)

 

Sunderji,

This glossary is supposed to give meanings of words in the

context

in which they are used in Notes on BSB. It will be useful

(i) if there can be some cross linking indicating where the word occurs in

this text.

(ii) if the glossary is compiled and stored for each instalment of the notes

separately.

Otherwise when all the words are presented in one long comprehensive list, it

will

be difficult to trace the context. We are not compiling a general dictionary,

are we ?

 

Please consider this as a suggestion in consultation with Sadaaji and Dennisji.

 

Regards

V.M.Sundaram

>

>

>

>

>

> Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman

and Brahman.

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[Guest guest]

Namaste,

 

Thank you Sundaramgaru and Anandaji,

 

raameshvara does refer to the shiva li~Nga that raama sanctified at

the place after the conquest of Lanka.

 

We are not compiling a general dictionary! I hope Dennisji and Sdaji

have kept the separate files [i have not!] Generally, Sadaji has given

the meanings in the text.

 

Please give a few examples of how you would like the glossary to read.

Giving the context may take up too much space. Dennisji's macro picks

up new words with each successive installment, so the same word will

not appear in each.

 

I shall certainly try to accommodate every request to make the notes

useful.

 

Regards,

 

s.

 

 

 

 

 

 

 

 

advaitin, "V.M.Sundaram" <venkataraman@p...> wrote:

>

>

> sunderh wrote:

>

> > > Notes on BSB I-i-3-1B

> >

> > aniraakaraNam = rejection

>

> a-niraakaraNam = non-rejection

>

>

> > budhyate = understands

>

> budhyate = is understood

>

> > ghaTa = an earthen vessel

>

> ghaTa = a pot ( not necessarily earthen)

>

> Sunderji,

> This glossary is supposed to give meanings of words

in the context

> in which they are used in Notes on BSB. It will be useful

> (i) if there can be some cross linking indicating where the word

occurs in this text.

> (ii) if the glossary is compiled and stored for each instalment of

the notes separately.

> Otherwise when all the words are presented in one long

comprehensive list, it will

> be difficult to trace the context. We are not compiling a general

dictionary, are we ?

>

> Please consider this as a suggestion in consultation with Sadaaji

and Dennisji.

>

> Regards

> V.M.Sundaram

>

> >

>

> >

>

> >

>

> >

> >

> > Discussion of Shankara's Advaita Vedanta Philosophy of

nonseparablity of Atman and Brahman.

> > Advaitin List Archives available at:

http://www.eScribe.com/culture/advaitin/

> > Please Note the New Changes at the Mail Server

> > For details, visit: /local/news.html

> > Post message: advaitin

> > Subscribe: advaitin-

> > Un: advaitin-

> > URL to Advaitin: advaitin

> > File folder: advaitin

> > Link Folder: advaitin/links

> > Messages Folder: advaitin/messages