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.
