Brahma Sutra – Chatussutri - Vedanta Tattva
Brahma Sutra – ChatussutriAny knowledge is achieved through particular means (instrument of knowledge)which are termed as Pramaanas. The simple pramana that is used for all worldlyknowledge is pratyaksha or perception. The ultimate pramana that is accepted bythose philosophies who believe the Vedas is the Veda or sruthi. Any means orpramana should be devoid of faults so that the knowledge achieved is also rightknowledge and without any fault. A person sees two moon at a particular time – thisis not right knowledge because there are no moons but only one moon. In this case,the two moons are known through perception which is faulty as it is sublated by thehigher knowledge of scripture that there is only one moon (scriptures mention aboutmoon and other planets in astrology or jyotisha which is one of the six angas orlimbs of Vedas).Vedas are the ultimate or final pramana because it is without any faults. It is withoutany fault because it is without any creator but is revealed by the ultimate reality ofBrahman to the first manifestation of Brahma (according to Vedantins veda isapaurusheya or without any creator but according to Naiyyayikas veda is created byGod – in both the cases since God or Brahman are without any faults, Vedas arewithout any faults).The Vedas consist of two parts – the karma kaanda which consists of variousupasanaas and rituals useful for purification of the mind and the jnaana kaanda orknowledge part which consists of Upanishads that propound the ultimate reality ofBrahman – one without a second and that by knowing which everything else isknown.The Upanishads are also called Vedanta as they form the last part of the Vedas andas they denote culmination of knowledge (veda is knowledge and antha means endor termination – it is in Upanishads that knowledge ends as everything becomesknown by knowing the ultimate reality of Brahman and after knowing Brahman thereremains nothing else to be known).The philosophy which is based on the Upanishads is termed the philosophy ofVedanta or Vedanta darshanam or simply Vedanta.There are six systems which either follow the Vedas as the authority or accept God.These are:1.2.3.4.5.6.Nyaaya system of Gautama MuniVaisheshika system of Kanaada MuniSankhya system of Kapila MuniYoga system of Patanjali MuniPurva Mimamsa of Jaimini Muni (this is based on the Karma Kaanda of Vedas)Uttara Mimamsa or Vedanta of Baadaraayana (who is better known as VedaVyaasa)There are differences between each of these systems which require exhaustive studyfor understanding them. It is enough to remember that each of this system tries tofind out the cause of sorrow and sufferings in the world and the way out of thissorrow. It is in Vedanta that all knowledge culminates and the real goal of removal ofsorrow and sufferings is achieved.
Satya Sameeksha (commentary on Satya Darshanam) deals with two of the systemsand the way theory of creation is treated in them. It can be referred if required.Vedanta system is based on prasthaana trayam or the three different books or workswhich propound the Vedanta system.These are:1. Sruthi Prasthaana (scriptural work) – Upanishads (principal Upanishads are10 which have been commented by Sankaracharya and other acharyaas –Upanishad Brahmendra has commented on 108 Upanishads which arementioned in the Muktikopanishad)2. Smrithi Prasthaana (work arising out of memory or intellect) – Bhagavad Gita3. Nyaaya or Sutra Prasthaana (work based on logic and harmony ofUpanishadic statements) – Brahma SutraSince Brahma Sutra harmonizes the various Upanishadic statements which seem tobe contradictory in nature and in a way summarizes the Vedantic system, it is veryuseful for a seeker to contemplate and assimilate the Vedanta system and to realizethe ultimate reality of Brahman.What is a sutra?A sutra is an aphorism which is very concise, short, to the point but yet havingessential description or explanation.Brahma Sutra has 555 sutras in total as per Sankaracharya. The first four sutras arevery important in that it is the essence of entire Brahma Sutra – these four are calledChatussutri (meaning four sutras) Brahma Sutra. The rest of the Brahma sutra is anexplanation and elucidation of these four sutras only.Here, we are going to just analyze the four sutras briefly for fear of being tooexhaustive and so that everyone will be able to go through it and assimilate themeaning.Brahma Sutra – ContentsBrahma Sutra consists of 4 Chapters. Each Chapter is again split into 4 sections orpaadas. Each paada or section is again split into various topics or adhikaranaas.There are in total 191 adhikaranas or topics.The 4 Chapters of Brahma Sutra are:1. Samanvaya Adhyaaya – various upanishadic statements are harmonized withthe ultimate reality of Brahman as the subject or centre matter.2. Avirodha Adhyaaya – upanishadic statements about Brahman are provedthrough logic or yukthi through refutation of other rival philosophies ofSankhya, Yoga, Bauddha, Jaina, Pancharaathra etc.3. Saadhana Adhyaaya – path to the ultimate reality4. Phala Adhyaaya – effect of realizing the ultimate reality mainly jeevanmukthior liberation while embodied and videhamukthi or liberation after the body isdisposed.
Commentaries on Brahma SutraThe primary commentary as well as the oldest commentary on Brahma Sutra (whichis available at present) is the commentary of Sankaracharya termed as BrahmaSutra Bhashya or Shareeraka Bhashya (Brahma Sutra is also termed as Shareerakasutra as it is about Brahman even as the body encompasses the Self or Atman).The list of sub commentaries on Sankara’s Brahma Sutra Bhashya (in short BSB) areexhaustive and main ones alone are given below (the below are sub commentarieson Sankaracharya’s commentary).1.2.3.4.5.Bhamathi of Vachaspathi MishraNyaaya Nirnaya of AnandagiriBhashya Rathna Prabha of GovindanandaBhashya bhaava prakaashika of ChitsukhaacharyaPanchapaadika of Padmapaada acharya (one of the senior and direct disciplesof Sankaracharya)Another important work which expounds the topic in each adhikarana in 2 slokaseach is the Adhikarana Ratna Maala of Bharathi Teertha Swamigal of sringeri (thiswork is also based on Sankara’s BSB).Yet another work which encompasses or summarizes Sankara’s BSB is theSankshepa Sareeraka of Sarvajnaatman Muni.The below are the sub commentaries available on Bhamathi of Vachaspathi Mishra:1. Kalpatharu of AmalaanandaParimala of Appayya Dikshitar (sub commentary on Kalpatharu)Abhoga of Lakshmi Nrsimha (sub commentary on Kalpatharu)2. RjuPrakaashika of Akandhaananda YatiThe below are the commentary list which are on the Panchapaadika of Padmapaadaacharya (not all are mentioned as there are many commentaries on the same):1. Prabhodha Parishodini of Atmasvaroopaacharya2. Tatparya Dyotini of Vijnaanaatman3. Panchapaadika Vivarana of PrakaashaatmanTattvadipana of Akhadananda SaraswathiRjuvivarana of sarvajnavishnuTaatparya dipika of ChitsukhacharyaBhaava prakaashika of NrsimhaacharyaA person need not be worried or surprised hearing the names of the above works –all these works explain in detail what Sankaracharya explains very briefly. Themeaning or import is the same in all these works. The import or the goal is moreimportant than the path which is being followed. Even if the path is wrong, one willreach the goal but the time taken will be more as the seeker will realize that the pathis wrong and then will go through the right path (if he doesn’t know the right pathitself, he will search for the path and will get it from a Guru). But for a person whohas the goal itself wrong, there will be no reaching the goal as he will always besearching or going towards something else.
Hence, the goal or the ultimate reality of Brahman is important than anything else inthe world. Even the Vedantic statements are important than the ultimate reality ofBrahman and the ultimate reality which Sankara propounded in half sloka:1. Brahma Satyam2. Jagan Mithya3. Jeeva brahmaiva na parah1. Brahman is the ultimate reality2. The world is an illusion in the ultimate reality of Brahman3. Hence the individual Self is Brahman only and not different from itThe Ultimate reality – an analysisThe ultimate reality is Brahman of the nature of Existence, Consciousness and Blissabsolute – one without a second. When the experience of the world is analysed,there will be only two entities in the final stage of analysis. The two entities are CHITor Consciousness and JADA or insentient objects. CHIT or Consciousness is ONE ornon-dual but JADA are many and innumerable.CHIT is the ultimate reality whereas JADA is only an illusion in the reality of CHIT.JADA has no existence apart from CHIT whereas CHIT exists even when JADA is notthere.The reality between two entities is known or analyzed through the Anvaya-VyatirekaYukthi or logic of co-existence and co-absence.Let’s take an example of two entities of A and B:Anvaya yukthi – if A is there, B is there.Vyatireka yukthi – if A is not there, B is not there.Taking the simple example of A as constant and B as variable:Anvaya yukthi – if constant is there, the variable is there.Vyatireka yukthi – if constant is not there, the variable is not there.The above logic shows that constant is independent whereas the variable isdependent on the constant for its existence. Also the variable has no existence at allas at any point of time, there exist only the constant. Therefore variable is only anillusion seen in the reality of constant (illusion is that which seems to exist in itssubstratum – the water seems to exist in the substratum of desert but never reallyexists).Similarly using the logic for CHIT as A and JADA as B:Anvaya yukthi – if CHIT or Consciousness is there, the insentient objects are there.Vyatireka yukthi – if CHIT or Consciousness is not there, the insentient objects arenot there.The above shows that JADA vasthus depend on Consciousness for their existence.Hence the insentient objects which are denoted by the word “world” or “jagat” areonly mere illusions in the ultimate reality of CHIT which is one without a second.
Can’t there be multiple Consciousness as we see various conscious jeevas orindividuals?No. There can never be multiple Consciousness as Consciousness is the subject of allobjects. The subject can never become an object (an object can never be both thesubject and object because any object is insentient and Consciousness is neverinsentient). Hence, there is only one Consciousness which shines through each andevery individual who is composed of the intellect (or inner equipments) and thebody. The one Consciousness is reflected in the intellect and this reflectedConsciousness is called jeeva. Jeevas or reflected Consciousness is many dependingon the various reflecting mediums of intellect. But from the ultimate view, even thereflection is nothing but the original alone and hence the jeevas are also nothing butthe non-dual Consciousness alone. They seem to be different when the illusoryreflecting medium seems to be present. When the medium is known to be unreal,then the reflected Consciousness also vanishes and there remains only the non-dualConsciousness, one without a second.Thus, the ultimate reality is that there is nothing here but only Brahman of thenature of Existence, Consciousness and Bliss absolute. All other things or duality thatis perceived is only an illusion in the ultimate reality of Consciousness. As any illusionis nothing but the substratum alone – even as water seen in desert is perception ofdesert only – the world that is perceived is Brahman alone as the substratum.Thus, the ultimate reality is that there is no duality here – the world is only anillusion – the ultimate reality is the non-dual Brahman – every one is Brahman onlyand not different from it as there is no duality here but only the ultimate reality ofBrahman exists, one without a second.Remembering this ultimate reality of non-dual Consciousness which is one’s ownvery nature (but forgotten due to ignorance of one’s own very nature ofConsciousness), we will enter into the Brahma Sutra.Adhyaasa or SuperimpositionAdi Sankara bhagavatpaada has a written a crisp introductory commentary to hisBrahma Sutra Bhashya. This introductory bhashya or commentary is termedAdhyaasa Bhashya as the main topic dealt here is Adhyaasa or superimposition. Thissets the platform for exposition of the entire Brahma Sutra Bhashya.What is Adhyaasa?Adhyaasa or superimposition is identifying an object to be some other object (whichit really is not). A person sees rope and identifies it to be a snake. This is thesimplest and best example of superimposition. The snake is not at all present in therope but still it is perceived in the rope. Similarly the Self or Consciousness isidentified or wrongly known as the body, mind etc. by superimposing the body andmind on the Self. The Self and the insentient objects ranging from the body, mindand the external objects are contradictory in nature. Hence superimposition of oneon the other is not at all possible. But still we experience the superimposition in theempirical usage that “I am this, these are mine” etc. This superimposition is due toignorance about the reality.When the reality of rope is not known, then the snake is superimposed on the rope.This superimposition has its cause in ignorance about the rope. Similarly it isignorance about one’s own very nature of Self or Consciousness which causes a
person to identify himself with the body and other insentient objects. Theseinsentient objects are mere illusions in the reality of Self or Consciousness which isone without a second. The ignorance about one’s own real nature is the cause ofsuperimposition and the way out of this superimposition is negation of the wrongnotions (termed as apavaada) by knowledge about the reality of Self from the Guruand the scriptures.Even when superimposition is there, the Self remains without any change even asthe rope remains without any change and just as a mere witness when the snake isperceived in the rope. When the reality is known that “I am the Self”, then theignorance completely vanishes and thus its effect of superimposition also vanishes.At that time, the Self realizes that there never was any superimposition or ignorance– whatever really existed was the Self alone, one without a second.The study of scriptures as well as the main purport of the Brahma Sutra is realizationof one’s own real nature by removing the ignorance about one’s own real naturewhich causes superimposition.Any scripture has four things to be explained in the beginning of the work. They arecalled Anubhandha Chathustayam. They are1. Adhikaari – the person eligible for learning the work – the person who isbeing aimed at by the work2. Vishaya – Subject matter of the work3. Prayojana – effect or fruit of learning the work (the phalam of the work)4. Sambhanda – relation between the Vishaya and PrayojanaThe very first sutra of Brahma Sutra gives the details of Anubandha Chathustayam.Let us enter into the first sutra of Brahma Sutra.As we have learnt that Brahma Sutra consists of topics which will have many sutrasin it, the first adhikarana is the jijnaasa adhikarana which has one sutra in it. Thissutra is the very first sutra of Brahma Sutra.It is to be remembered that all the first four sutras of Brahma Sutras are in fourdifferent adhikaranas.1. Jijnaasa adhikarana2. Janmaadyasyaadhikarana3. Shaastrayonitvaadhikarana4. Samanvayaadhikarana1.1.1 Atha athah brahma jijnaasaAtha – NowAthah – thereforeBrahma jijnaasa – let us desire to know Brahman (an enquiry into Brahman).Now therefore, let us desire to know Brahman.There are two words which are considered to the very first words uttered by thecreator Brahma. These are Atha and OM. Therefore these two are considered asMangala words – words which denote peace. Atha or the word “Now” is normallyused to indicate the Adhikaari or the person who is being aimed by the work. ButSankara says that here NOW doesn’t mean Adhikaari but it means “after doing some
things” or Anantharyaartham. It means that after one has done some things oracquired some pre requisite qualities. Here the pre requisite qualities are termed inVedanta as the Saadhana Chathustayam or the four fold qualities of a seeker whichare very essential to ensure that the knowledge is completely assimilated by theseeker in its entirety.The word NOW cannot mean the person who is eligible for the knowledge becauseeverybody is knowingly or unknowingly seeking the Self in the form of happiness oreternal bliss. And since the Self which is being sought out is one’s own very nature,therefore everybody is eligible to seek the knowledge or eligible to learn the BrahmaSutra (as well as the Upanishads or Vedanta in short).Let us now learn the sadhana chathustayam so that we will be completely eligible toassimilate the ultimate reality that there is nothing here but Brahman alone which isone’s own very nature.As the very name suggests, it is a set of four qualities which are essential for aseeker (and the things to be practiced by a sadhaka or seeker) so that he may beable to grasp the ultimate reality of his own very nature of Self or Consciousness.The Sadhana Chathustayam are:1.2.3.4.Viveka – Discrimination between real and unrealVairaagya – Dispassion towards sense objectsShatka sampattih – six qualities of the mind (mental control qualities)Mumukshutva – Burning desire for liberation1. Viveka – Discrimination between real and unrealReality is ONE alone, without any second thing. Thus the ultimate reality of Brahmanor Self is non-dual. Hence from the ultimate view point, everything apart fromBrahman is unreal as they don’t really exist but only seem to exist for a temporarytime from the empirical view point. Unless a person discriminates between the realand the unreal, there are chances that he might seek the unreal. When the seekerseeks the unreal, he is not bound to get eternal happiness which is being sought out& he will be getting only sorrows and sufferings arising out of craving andattachment to the unreal object. Thus it is essential to know what is real and what isunreal. Once the real is known, then a seeker always tries to attain or get the real ashe is guaranteed to get eternal bliss from the real. This discrimination between realand unreal is termed as Viveka and is the foremost of the qualities of a seeker. Thisis foremost because all other qualities depend upon this quality alone. Unless aperson knows what is real and what is unreal, he will not have dispassion towardsthe unreal and seek the real. Thus, Vairaagya or dispassion is not completelypossible without Viveka or discrimination between real and unreal.What is REAL and what is UNREAL?As mentioned, anything apart from Brahman is unreal. Thus Brahman alone is real –the world and its object ranging from a piece of mud to the creator Brahma are allunreal as they don’t really exist. The objects seem to exist for the time being butvanish once the ultimate reality of Brahman is realized. Anything which exists for thethree time periods of past, present and future is termed as REAL. Anything whichdoesn’t exist for the three time periods is termed as UNREAL. But the world and itsobjects do exist for the present time and hence they cannot be termed UNREAL.Hence these are termed as illusory. Any illusion seems to exist for the present timewhen the illusion is being perceived. Once the substratum of the illusion is known,
the reality is known that the illusion never existed (it was non-existent for the threetime periods). When the snake is seen in the rope, it is an illusion. But when therope is known as such, then the reality is known that the snake is UNREAL and notan illusion. Thus from the ultimate view point, the world is UNREAL but from theempirical and ignorant’s view point the world is ILLUSION.Anything unreal or illusion cannot give eternal happiness as the object itself istemporary. Any temporary object cannot be possessed eternally and happiness fromthe object is derived only when the object exists. Hence any temporary object cannever give eternal happiness or bliss. Therefore a seeker should always identify thereal and the unreal – thereby seeking the real and rejecting the unreal.The quality of discriminating the unreal objects of the world and the real entity ofBrahman or Self or Consciousness is termed Viveka.Practice of VIVEKA or DISCRIMINATION BETWEEN REAL AND UNREALA seeker should always remember that Brahman or Self alone is real and allother things are only like the objects in dream world (unreal once thedreamer wakes up).2. Vairaagya or DISPASSIONEach and every moment the human mind is always behind the sense objects whichare unreal (as has already been explained). This is to be stopped. The quality of notcraving for the external sense objects is termed as Vairaagya.Vairaagya is of two types: Apara Vairaagya (lower Vairaagya) and Para Vairaagya(higher dispassion). Apara Vairaagya is dispassion towards the sense objects due toone reason or the other (it may be due to one’s beloved passing away or beingdejected with life itself). Para Vairaagya is dispassion towards the sense objectsbecause of attachment to the ultimate reality of Brahman. This is real Vairaagya andwhat is to be aimed at. Apara Vairaagya need not necessarily lead one to theultimate reality of Brahman but Para Vairaagya definitely leads a seeker torealization of his own very nature of Brahman.Real Vairaagya happens when Viveka has been cultivated. When a person knows thereal and the unreal, then he doesn’t crave the unreal (not because he is dejectedwith the objects but because he knows them to be unreal and hence they cannotgive him eternal happiness) as he craves for the eternal bliss in the eternal Self orBrahman.PS: There are four types of Apara Vairaagya which will be dealt in another exhaustivecommentary on the Chatussutri Brahma Sutra).Practice of VAIRAGYA or DISPASSIONA seeker should always be attached to the ultimate reality of Brahman(once he discriminates the real from the unreal) and thereby not crave forthe unreal objects in the unreal world.3. Shatka Sampatti – the SIX TREASURES relating to control of mindThe six qualities of the mind are:
SHAMA or calmness of the mindDAMA or control of sense organsUPARATHI or withdrawal of sense organsTITIKSHA or enduranceSRADDHA or faith (in the scriptures and the Guru)SAMAADHANAM or tranquility of the mindSHAMA is calmness of the mind. This is related to control of the thoughts of themind. This is achieved through not making the mind go to sense objects byconstantly making it contemplate on the Self rather than the sense objects. Sankarasays in Vivekachoodamani that this can be achieved by constantly finding faults inthe external sense objects (here faults means the problems and limitedness of thesense objects – the knowledge that external sense objects can never give a personeternal bliss & that they are temporary and will vanish any moment).Sri Krishna defines the world and the way out of the world beautifully in half a slokain Chapter 9.33Anityam asukham lokam imam praapya bhajasvas maamThis world is temporary (anityam) and sorrowful (asukham). Having attained thisworld, seek me completely by constantly thinking about ME.DAMA or control of sense organsInternal control of the mind (meaning control of the thoughts of the mind) alone willnot help. Hence a person has to constantly control the sense organs (which are theinstruments for perception of sense objects) by fixing them to their respectivespheres of working (making the eye see properly and correct things rather thanmaking it see unwanted things which will lead to more and more bondage – onesimple way would be to see GOD everywhere, wherever the eye goes).UPARATTI or withdrawal of sense organsWhen the internal and external mind (internal mind being thoughts & external mindbeing the instruments which are called sense organs) are controlled, then it is veryeasy to withdraw the sense organs and thereby try to stop external perception. Bythis, the mind becomes introverted & such a mind alone is capable of realizing itsown very source of Self or Consciousness. As various saints have proclaimed,realization is possible only when the mind is introverted and never when the mind isextroverted and constantly seeking the external sense objects.TITIKSHA or forbearance or enduranceIt happens that when a seeker is progressing in the spiritual path, something notvery conducive to his spiritual sadhana happens. When such things happen, theseeker should not lose his patience and get angry. Instead he should take thosethings or incidents as a test of his spiritual progress. This quality of forbearance isvery important because the path of spirituality is like walking along the edges of arazor. It might surely happen that at a particular moment, the seeker is testedstrongly for his spiritual maturity. The moment the seeker doesn’t take thosechallenges properly, all his spiritual practices become waste as he is not able to testthem during times of challenges. It is very easy for a person to talk that “I am the
Self, I am unaffected” etc. when the times/conditions/environment is conducive andgood for the seeker. But this is being done even by worldly people. Hence there is nodifference between both. The real test comes when the situations are against theseeker and the seeker is thoroughly tested (meaning that the seeker gets situationswhich are worse to him – which may shatter his mental balance also and his mindmight become very weak or sad). It is at that time that a real seeker should be ableto say that “I am the Self, I am the Kutastha – witness of everything and hence I amunaffected by the illusory world plus its activities”. Here a seeker might not be ableto really put it into action directly but he should be able to endure such toughconditions by either seeking the Self (and overcoming the tough time) or by seekingthe Lord. A jnaani always behaves the same way but for a jnaani, there is noovercoming here as the passions of the mind are always under control. But for aseeker, the mind becomes weak but still he controls it through practice. This qualityof enduring any conditions or environments or situations is termed as forbearance orendurance. This is very important for a seeker.SRADDHA or Faith in the scriptures and the words of GuruTill now whatever has been told are related to the mind and not to the Self. All theprevious four qualities are for controlling the mind so that it can concentrate on theultimate reality of Brahman by contemplating on it.Brahman is being clearly propounded only in the scriptures. Scriptures areapaurusheya or without any origin (they are just revealed to Brahma at the time ofstart of creation) and hence without any fault. They are the experience of varioussaints and have been tested by innumerous people from time immemorial. Scripturesmight not be easily accessible for a normal and initial seeker. This is more in thecase of today as most of us are unable are interpret or understand the language ofSanskrit which is the base for the scriptures. Hence the need and importance of aGuru comes into picture. Swami Chinmayananda beautifully puts it that thescriptures are indirect knowledge whereas Guru is direct knowledge becausescriptures have to tested by putting into practice whereas the Guru is one who showsthe disciple how to practice the scriptural teachings in life and thereby realize theSelf.But these are days when we find Gurus all over the country preaching whatever littlehas been learnt by them (and at times not even putting them into practice) hence itis the duty of a disciple to ascertain through the scriptures, logic and experiencewhether whatever the Guru preaches is right or wrong. A seeker cannot claim herethat since I don’t know the scriptures, I cannot find out whether the Guru is right orwrong because everybody is endowed with logic and the words of the Guru can betested as to whether it is logical or not. Also there are innumerous translations of theUpanishads which can be resorted. If another objection comes here that variousVedantic schools interpret the Upanishads differently and how can a seeker find outwhich one is correct, then it is very simple as to what is to be done in that case. Aseeker has to test the interpretations also to logic. For example, if the interpretationsof Gita say that Sri Krishna is the form and not the ultimate reality of NirgunaBrahman, then it is faulty and illogical. This is so because any form is subject tochange and death which would mean that Brahman will die. Also forms limit theunlimited Brahman which impossible and hence the teaching is illogical. Thus aseeker can reject such interpretations.
Also any Guru who when questioned rebukes at the disciple is not a real Guru. Anyreal Guru will be asking the disciple to test the scriptures as well as his words forlogical issues before asking him to believe and practice it.Sri Krishna himself says in the 18th Chapter to ArjunaIthi te jnaanam aakhyaatam guhyaat guhyataram mayaaVimrishyetat asheshena yatha icchasi tathaa kuruThus I have instructed you the knowledge which is the secret of all secrets (as it isBrahma Vidya knowing which everything becomes known). Don’t believe it blindlybut analyze and enquire into it completely (Asheshena means completely and fully)and then whatever you feel you do.The words “YATHA ICCHASI TATHAA KURU” – whatever you think is correct, do it –is very important because that is what describes a real Guru. A real Guru will showthe disciple the right and the wrong path. But he will not force the disciple to followthe right path instead he will give the choice or option to the disciple alone.Thus any Guru will be open to logical Samvaada through which the disciple canascertain whether the Guru is really speaking the scriptural statements only or not.Even this much introspection is not at all
Commentaries on Brahma Sutra The primary commentary as well as the oldest commentary on Brahma Sutra (which is available at present) is the commentary of Sankaracharya termed as Brahma Sutra Bhashya or Shareeraka Bhashya (Brahma Sutra is also termed as Shareeraka sutra as it is about Brahman even as the body encompasses the Self or Atman).File Size: 286KBPage Count: 38
THE DIAMOND SUTRA 1 Diamond Sutra The full Sanskrit title of this text is the Vajracchedikā Prajñāpāramitā Sūtra (The Vajra Prajna Paramita Sutra). The Buddha said this Sutra may be known as “The Diamond that Cuts through Illusion.” Like many Buddhist sūtras, The Diamond Sūtra begins with the famous phrase, "Thus have I heard."File Size: 909KB
Chapter X - Vaishvanara Vidya Chapter XI - The Preliminaries to Sadhana Chapter XII - Brahman and Its Realisation Chapter XIII - Consideration on Some Issues Arising in the Brahma Sutra Chapter I THE FOREST OF THE BRAHMA SUTRA The greatest truths available for human comprehension are supposed to be documented in the great scriptures called the .
The Brahma Sutra is about enlightenment. Better than any explanation of enlightenment I’ve found in any text or from any teacher, that single verse in the Brahma Sutra , along with Shankara’s exposition in his commentary ( Brahma Sutra Bhasya ),
An Analysis of the Brahma Sutra by Swami Krishnananda All disturbing and distracting notions in the mind have to be obviated first before we try to plunge into the nature of Brahman that is to be known. The Brahma Sutra makes a statement ‘Brahman is to be known’. Commentators write pages after pages in explaining the meaning of one
The Brahma Sutra of Veda Vyasa confirmed and consoli-dated the Uttara Mimamsa or Vedanta Darsana. The technique of exposition The Brahma Sutra adopts the technique of objection (purva paksha) and conclusion (siddhatha) to expound the truth. The aphorisms discuss contrary points of view in order to remove all possible doubts about the validity and
Zen Buddhism By Jason Barker Founder: Bodhidharma (sixth century AD) Official Publications: Lankavatara Sutra; Lotus Sutra; Heart Sutra; Diamond Sutra; Surangama Sutra; Platform Sutra; koans HISTORY The founding of Zen Buddhism is
Aug 11, 2010 · the Lotus Sutra is for all beings, not only human beings, but also for animals and plants. It . Present were King Brahma, lord of the saha world, the great Brahma Shikhin, and the great Brahma Light Bright, and their followers, twelve thousand sons of gods.
Required Texts: Harris, Ann Sutherland. Seventeenth Century Art and Architecture, 1st or 2nd edition will work, only 2nd edition available in book store Harr, Jonathan. The Lost Painting: The Quest for a Caravaggio Masterpiece. Optional Text: Scotti, R.A. Basilica: The Splendor and the Scandal: The Building of St. Peters’s; Barnett, Sylvan.
