Essentials of Hinduism - Reconciliation Through Proper Interpretation

Essentials of Hinduism

Brahma Sutra

Chapter 1

Reconciliation Through Proper Interpretation

Topic 1 – The Inquiry into Brahman and its Prerequisites – Athato Brahma-Jignyasa – (Atha) Now, (Athaha) therefore, the Inquiry (into the Real Nature) of Brahman. Now - Meaning: after the Attainment of the Requisite Spiritual Qualities. The Requisites referred to are: (1) Discrimination between things Permanent and Transient; (2) Renunciation of the enjoyment of fruits of action in this World and in the next; (3) not allowing the Mind to Externalize, checking the Sense Organs, not thinking of things of the Senses, constant practice to fix the Mind in God, and Faith; (4) the intense Desire to be free. An Inquiry into Brahman is Desirable, because, there is some indefiniteness with respect to Him, for we find various conflicting views concerning His Nature.

The Scriptures (Shrutis) say that the Self is Infinite, all Blissful, All-Knowing, One without a second, and so on. This the Scriptures repeatedly inculcate (Teach by Repetitions). The result of the True Knowledge of the Self leads to Liberation and so serves a very, very fruitful Purpose. Therefore an Inquiry about Brahman should be undertaken.

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Topic 2 – Definition of Brahman: Janmadhyasya Yataha – Origin etc. of this World, from which? Brahman is that Omniscient (Infinite Awareness), Omnipotent (Infinite Authority) from which proceed the Origin etc., of this World. It must have some Characteristics by which It can be known; otherwise, it is not possible to have such a Knowledge. This Sutra gives a Definition of Brahman: “That which is the cause of the World is Brahman.” In the Definition given by this Sutra, the Origin, Sustenance (Fuel) and dissolution are Characteristics of the World and as such are in no way related to Brahman, which is Eternal and Changeless. The Scriptures give another Definition of Brahman which describes Its True Nature: “Truth, Knowledge, Infinity is Brahman.” This is called the Swarupa Lakshana, that which defines Brahman in Its True Essence. The Prime Objective of this Sutra, therefore, is not to establish Brahman through inference but to discuss Scriptural passages which declare that Brahman is the first cause – texts like: “That from which these beings are born, by which they live after Birth and into which they enter at Death. That is Brahman”. There is room for reasoning etc., in the Vedanta. Therefore, besides Faith in the Scriptural Texts, there are other means available to corroborate (confirm) its Statements.

Topic 3 – Scriptures as source of Knowledge of Brahman: Shastra-Yonitvat – The Scriptures (Alone) being the means of Right Knowledge. This Sutra makes the idea expressed in Sutra 2 clearer. Brahman has no form etc., and so cannot be Cognized (be aware) by Direct Perception. Therefore, It can be known only through the Scriptures. The Scriptures themselves say, “One who is ignorant of the Scriptures, cannot know that Brahman.” No doubt, as already referred to in the previous Sutra, other means have the Right Knowledge, but it is only after Brahman has been established by the Scriptures – as supplementary to them and not independent of them. This Sutra makes it clear that Shrutis alone are proof about Brahman.

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Topic 4 – Upanishads reveal Brahman: Tattu Samanvyaat – That Brahman (Tat) – is known from the Upanishads - but (tu) being the main intention (Samanvyat). Examples: Before Creation, this Universe was but the Self that is One (Ai Up.); All that is in front is Brahman, the Immortal (Mu Up.).

Topic 5 – The Blissful One: Aanandamayo-abhyaasat – The Blissful One (Anandamayaha) on account of Repetition (Abhyasat). The Supreme Self alone can be the One full of Bliss. It is in reference to the Supreme Self alone that the word “Bliss” is repeated many times – Examples: He is Bliss to be Sure (Tai Up.); The Enlightened Man is not afraid of anything after realizing the Bliss of Brahman (Tai Up.).

Topic 6 – Space: Aakaashas-tallingaat – Space - is Brahman (Akashaha), because Brahman’s indicatory mark is in evidence. By the word Space, here we should understand Brahman, because, all things originate from Space (Ch Up.). For it is established in the Upanishads that all things originate from the Supreme Brahman.

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Topic 7 – Prana: Ata Yeva Pranaha – For the same reason, Prana refers to Brahman (Pranaha). All things proceed towards and merge in Prana and from It they emerge (Ch Up.), where the mention of the Origin and Dissolution of all Things, stated to be proceeding from Prana, proves that Prana is Brahman.

This article is a snippet from the Book Essentials of Hinduism, Authored by G.S Nilakantan. Hinduism for All is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Speciality Stores dealing in all kinds of products needed in Indian Culture and Tradition.