BRAHMA SUTRAM: A SIMPLE INTRODUCTION

ब्रह्मसूत्रं

BRAHMA SUTRAM

What is expressed in the least possible number of words to convey an idea or truth is a sutra, an aphorism. Brahmasutra is a basic text for all Vedantic schools of philosophy in the form of sutras. In it, Vyasa presents their substance in an extremely terse (short or condensed) form.  There is no reference in the Brahmasutra to specific deities such as Rama, Krishna etc.

Who or what is man (the individual self)? What is the nature of the world (jagat) in which he lives? And what is truth underlying all this? The Brahmasutra, which is a basic text of all Vedantic schools, seeks to answer these fundamental questions. These are indeed difficult questions but it behoves every human being to seek the answers.

There are commentaries (Bashyas) on the Brahma Sutram by the three Acharyas based on their philosophical schools.  They agree that Brahmam/Brahman is the cause of this world and that knowledge of Brahman leads to Moksha or the final emancipation, which is the goal of life. They also emphatically declare that Brahman can be known only through the scriptures and not through mere reasoning.

These Bhashyas on the Brahmasutra are themselves not easy for the layman to follow. So there are commentaries or teekas thereon by their followers. Below is an attempt to present meaning of the sutras in an easy and elementary manner. How very elementary is this attempt? The first sutra (1.1.1. below) has been explained in 113 slokas by Sri Madhwacharya in his Sutra Bhashyam!

1.I.1.अथातो ब्रह्मजिज्ञासा।

Athato Brahmajijnasa

The enquiry into Brahmam and its pre-requisites.

Hereinafter is the study/enquiry about brahmam. (There is no reference here to Brahma, the name by which God as creator is known or to the other Gods. This study is about the ultimate reality or ultimate truth about the universe. This goes by the name of Brahmam/Brahman in philosophical studies.) 

1.1.2.जन्माद्यस्य यतः

Janmadyasya yatah

Definition of Brahmam

(Brahmam is that) from which the origin etc., (i.e. the origin, sustenance & dissolution) of this (world proceeds.)

1.1.3.शास्त्रयोनित्वात्

Sastrayonitvat

Brahmam cognisable only through the scriptures.

The scripture being the source of right knowledge.

Sastra: the scripture; Yonitvat: being the source of or the means of the right knowledge. This sutra is incomplete and we have to fill in what will be obtained through the sastras. The object can only be Brahmam as that is being discussed here. Sastras refer to Vedas, Upanishads etc. A search of these will lead to knowledge about Brahmam. This explains the reason why all the sutras relate to these scriptures.

1.1.4.तत्तु समन्वयात्

Tattu samanvayat

Brahmam the main purport of all Vedantic texts.

But that (Brahmam 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.)

TAT: that; Tu: but; Samanvayat: On account of agreement or harmony, because it is the main purpose. As the scriptures are depended upon for knowledge about Brahmam, they are also the only source for reconciling differences therein.

Brahmam can be known only from the scriptures because all the scriptural passages can be harmonised only by such a doctrine. In Chapter six of the Chandogya Upanishad, Brahmam is purport of all passages. In the beginning you will find “This world, my child, was but the real (Sat) in the beginning”. It concludes “In it all that exists has its Self”. There is agreement in the opening and concluding passages.

The first four sutras have been explained in great detail in the commentaries (Bhashyas). In the case of Vishnu Sahasranama Stotra, the first three slokas (twenty four names in the namavali) are considered important, as the remaining slokas are elaboration of these three. Similarly if we understand in full the purport of these four sutras we will become completely aware of the following sutras.

NAMMALVAR: TIRUVOIMOZHI: A SELECTION: 9-6-4, 5 & 10

அறிகிலேன் தன்னுள் அனைத்துலகும் நிற்க,

நெறிமையால் தானும் அவற்றுள் நிற்கும் பிரான்

வெறி கமழ்சோலைத் தென்காட்கரை என் அப்பன்

சிறிய என் ஆரூயிர் உண்ட திருவருளே

(9-6-4)

Arigilen thannullh anaitthulagum nirkka,

Nerimayaal thaanum avatrulh nirkum piraan

Veri kamazhcholait thenkaattkarai en appan

Siriya en aaruyir unda tiruvaruleh

திருவருள் செய்பவன் போல என்னுள் புகுந்து

உருவமும் ஆருயிரும் உடனே உண்டான்

திருவளர்சோலைத் தென்காட்கரை என் அப்பன்

கருவளர் மேனி என் கண்ணன் கள்வங்களே

(9-6-5)

"வாரிக்கொண்டு உன்னை விழிங்குவான் காணில்"

என்று ஆர்வுற்ற என்னை ஒழிய என்னில் முன்னம்

பாரித்து, தான் என்னை முற்றப் பருகினான்,

கார் ஓக்கும் காட்கரை என் அப்பன் - கடியனே

(9-6-10)

The temple at Thirukkaatkarai in Kerala is devoted to Vishnu in his avataara (incarnation) as vaamana or trivikrama. This is derived from the Malayalam name, Tirukkaakkaraa or Tirukkaalkarai in Tamil. It means the place or bund that was graced by the touch of the holy foot of God. In his Thirukkaatkarai paasuram, Nammalvar gives a graphic description of the green gardens and the scent-giving flowers of this place. It is also the reputed birthplace of Kerala’s special variety of Nendiram bananas.    

The Alvar gives the special title of Deyvavaari to the moola vigraha in the sanctum sanctorum of this temple, meaning leader or creator of all gods, one who is unlimited.  He also expresses the view that God is capable of containing and swallowing all the universe within Himself. 

I don’t understand why,

      While all the worlds

          Live within him

      And he lives within them

         By birthright.

Our lord of Kaatkarai,

       Of gardens blowing with fragrance,

Should assault and devour this poor little

                       Soul of mine with his grace.

(9-6-4) (Translation: A K Ramanujan)

He entered into me as if to bless me with his grace. But instead he devoured my body and my soul. This is indeed the leela (play) of that black coloured Kannan. (9-6-5).

While I was waiting eagerly for him

Saying to myself, “If I see you anywhere

I”ll gather you and eat you up,”

He beat me to it and devoured me entire,

My lord dark as raincloud

My lord self-seeking and unfair.

(9-6-10) (Translation: A K Ramanujan)

The deep, inner meaning of these verses eludes us and astonishes us. The Alvar says that it is indeed very difficult to describe God. However, courageously, he attempts it.

This series explores the mutual cannibalism of God and devotee: these ten poems are considered by commentators as “the very life of the great Thousand Verses” of Nammalvar.

NAMMALVAR: TIRUVOIMOZHI: A SELEC TION: 4-10-1)

ஒன்றும் தேவும் உலகும் உயிரும் மற்றும் யாதும் இல்லா

அன்று நான்முகன் தன்னோடு தேவர் உலகோடு உயிர் படைத்தான்

குன்றம் போல் மணிமாடம் நீடு திருக்குருகூர் அதனுள்

நின்ற ஆதிப் பிரான் நிற்க மற்றைத் தெய்வம் நாடுதிரே

(4-10-1)

Ondrum dhevum ulagum vuyirum

Mattrum yaadum illaa

Andru naanmugan thannodu

Dhevar ulagodu vuyir padaitthaan

Kundram poal manimaadam

Needu thirukkurugoor

Adhanulh nindra aadhi

Piraan nirkha matrai

Dheyvam naadudhire

Divine beings, the world, souls etc. were non-existent at that particular point in time. God created Brahma (the Creator), divine beings, the world and all living entities. Standing at Tirukkurugoor, he showers his grace on one and all. The Alvar wonders why the blind world would turn to other gods while Sri Narayana, the Origin, waits to save it.

These ideas about the universe fit in with those of astronomy and cosmology. According to Modern Physics, universe arose at that poignant point when even the first moment of time or anything else did not exist at all. That stage is termed Singularity. It is indeed the surprise of surprises that the Alvar describes such a special moment.

(One cannot also but wonder about the Alvar’s genius in singing about his own town’s special presiding deity simultaneously with description of the creation of the universe.) 

NAMMALVAR: TIRUVOIMOZHI: A SELECTION: 2-10-1

கிளர் ஒளி இளமை கெடுவதன் முன்னம்

வளர் ஒளி மாயோன் மருவிய கோயில்

வளர் இளம் பொழில்சூழ் மாலிருஞ்சோலை

தளர்வு இலர் ஆகில் சார்வது சதிரே

(2-10-1)

Kilar oli ilamai keduvadan munnam

Valar oli maayon maruviya koyil

Valar ilam pozhilchoozh maalirunjcholai

Talarvu ilar aagil chaarvadu chadire

Youth is flashy and it lasts only for a short period. Before the youth stage gets past, it is prudent if one approaches Tirumaaliruncholai, where the temple of Vishnu is located. Youth is short. When one has youth and strength, it is wise to visit the temple at Tirumaalincholai and have darsan.     

NAMMALVAR: TIRUVOIMOZHI: A SELECTION: 5-6-5

திறம்பாமல், மண் காக்கிறேன் யானே என்னும்;

       திறம்பாமல், மலை எடுத்தேனே என்னும்;

திறம்பாமல், அசுரரைக் கொன்றேனே என்னும்;

       திறம் காட்டி, அன்று ஐவரைக் காத்தேனே என்னும்;

திறம்பாமல், கடல் கடைந்தேனே என்னும்;

       திறம்பாத கடல்வண்ணன் ஏறக்கொலோ?

திறம்பாத உலகத்தீர்க்கு என் சொல்லுகேன்

       திறம்பாது என் திரு மகள் எய்தினவே?

(5-6-5)

My daughter says,

   “Unfailing, I guard the earth.”

   “Unfailing, I lifted the mountain,” says she,

   “slew the demons,

   Taught strategems to the Five Brothers

   Once upon a time.”

   “Unfailing, I churned the ocean,” says she.

Can it be that the unfailing lord,

                             His body dark as the sea,

Has taken her over?

Good words fail

With my daughter now,

How can I tell you,

  Successful men of the world?

(Translation: A K Ramanujan)

NAMMALVAR: TIRUVOIMOZHI: A SELECTION: 5-6-7

உற்றார்கள் எனக்கு இல்லை யாரும் என்னும்;

-      -     -     -     -

உற்றீர்கட்கு என் சொல்லிச் சொல்லுகேன் யான்

       உற்று என்னுடையப் பேதை உரைக்கின்றனவே?

(5-6-7)

My little girl says,

      “I have no relatives here,

-       -  

How can I tell you,

My kinsmen,

What she means

(Translation: A K Ramanujan)

The six “mother’s verses” (taaipaasuram) fuse several themes:

Each poem rings changes on the god’s epithets, the refrain-like repetitions (e.g., “world surrounded by the sea”) and on the character of the listeners to whom the mother addresses her words.

The poems also represent different stages of the bhakti (devotional) career. The poem is at once a philosophic and a love poem. 

NAMMALVAR: TIRUVOIMOZHI: A SELECTION: 5-6-3 & 4

காண்கின்ற நிலம் எல்லாம் யானே என்னும்;

-     -     -     -

காண்கின்ற உலகத்தீர்க்கு என் சொல்லுகேன்

      காண்கின்ற என் காரிகை செய்கின்றனவே?

(5-6-3)

All the lands I see, all the space I see, I am all these.

செய்கின்ற கிதி எல்லாம் யானே என்னும்;

-      -     -      -

செய்ய உலகத்தீர்க்கு இவை என் சொல்லுகேன்

       செய்ய கனி வாய் இள-மான் திறத்தே?

(5-6-4)

I am all the action that is being performed; I am all the action that will be performed in the future; and I am also all the action that had already been performed in the past. I am the benefit of all the action performed. I am also the creator of those who performed these acts. 

NAMMALVAR: TIRUVOIMOZHI: A SELECTION: 5-6-2

கற்கும் கல்விக்கு எல்லை இலனே என்னும்;

-   -  -  -  -

கற்கும் கல்வியீர்க்கு இவை என் சொல்லுகேன்

       கற்கும் கல்வி என் மகள் காண்கின்றனவே?

(5-6-2)

My girl who’s just learning to speak

Says,

           “I’m beyond all learning,

           I’m all the learning you learn.”

           “I’m the cause of all learning,

                 I end all learning,

            I’m the essence of all learning,”

                                                       Says she.

Does my girl talk this way

        Because our lord of all learning

               Has come and taken her over?

How can I tell you,

               O learned men!

(Translation: A K Ramanujan)

NAMMALVAR: TIRUVOIMOZHI: A SELECTION: 5-6-1

கடல் ஞாலம் செய்தேனும் யானே என்னும்

கடல் ஞாலம் ஆவேனும் யானே என்னும் 

கடல் ஞாலம் கொண்டேனும் யானே என்னும்

கடல் ஞாலம் கீண்டேனும் யானே என்னும்

கடல் ஞாலம் உண்டேனும் யானே என்னும்

கடல் ஞாலம் ஈசன் வந்து ஏறக்கொலோ?

கடல் ஞாலத்தீர்க்கு இவை என் சொல்லுகேன்

கடல் ஞாலத்து என் மகள் கற்கின்றவே?

(5-6-1)

The world girt by the sea,

I made it.

And I am the world,

I rule over it,

I break it,

And I swallow it in the end.

I am the Lord.

(Translation: A  Srinivasa Raghavan)

“I made the world

      Surrounded by the sea,” says she.

“I became the world

       Surrounded by the sea,” says she.

“I once redeemed from the demon

        The world surrounded by the sea,” says she.

“I pitchforked with my tusks

          The world once drowned in the sea,” says she.

“I devoured once

           The world surrounded by the sea,” says she.

Such talk!

Can it because our lord

       Of the world surrounded by the sea

Has come and taken her over?

How can I explain

        My girl who lives within this world

            Surrounded by the sea

To you people of this world

     Surrounded by the sea?

(Translation: A K Ramanujan)

The words “I am that world” are significant. Besides being created, sustained, dissolved and recreated by Him in an endless leela or play, this cosmos as we see it, ever changing, dying and coming to new birth in its innumerable parts, is still the body of the Lord, his Virat swarupa, his infinite form. In this sense, He is the world.

These paasurams portray a worried mother whose young daughter, influenced by her strong passion for the Supreme God, utters strange words. They also bear a close resemblance to sloka No.32, Chapter X of Gita: sarganam aadih antah cha…

“Of creations I am the beginning, the end and also the middle, O Arjuna! Of the sciences, I am the science of the self; Of those who debate I am the dialectic.”