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.