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Essence of Brahma Sutras ESSENCE OF BRAHMA SUTRAS Edited by V.D.N.Rao, Former General Manager of India Trade Promotion Organisation, Ministry of Commerce, Govt. of India , Pragati Maidan, New Delhi now at Chennai. Other Scriptures by same Author Essence of Puranas:- Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata* Essence of Bharat Yatra Smriti* Essence of Brahma Sutras* [Note: All the above Scriptures already released on www. Kamakoti. Org/news as also on Google by the respective references. The one with * is under process] Foreword Brahma Sutras (maxims or dictums about Brahma) comprise four Adhyaayas or Chapters, sixteen Padas or Sections, two hundred twenty three Adhikaranas or Topics and five hundred fifty five Sutras. The First Chapter deals with Samanvaya or Reconciliation by way of Interpretation, the Second Chapter is called Avirodha or non-contraditiction, the Third Chapter relates to Sadhana or Spiritual Practice and finally the Phala or the Accomplishment. This Essence of Brahma Sutras is based on Adi Shankara Bhashya. It is stated that while Adi Shankara is the Exponent of Kevala Advaita or Fundamental Monism, Ramanuja Acharya is an ardent Exponent of Vishishta Advaita or Qualified Monism, Nimbaka Acharya is the Exponent of ‘Bhedaabheda Vaada’ or of Differential-Non Differential Discipline, Madhava Acharya is the Exponent of Dvaita Swarupa or of Pure Dualism, and Vallabha Acharya is the Exponent of Suddha Advaita or Pure Monism. Indeed, these various Schools of Thought by the great Acharyas finally culminate into the Supreme. Adi Shankara’s concept in essence states that Absolute Brahman is of homogeneous nature and the Seat of Bliss or Sat-Chit-Ananda which camouflages the Universe by Maya the Make-Believe Illusion. The Supreme Brahman- the Absolute Consciousness-is spread all over in all the Beings of the Universe as the Individual Soul or the Antaratma or the Self Conciousness. The body is the cage imprisoning the Antaratma as it were, and the ephemeral body along with the Indriyas or the sensory organs and senses, mind and ego as aided by Prana is the victim of material pulls and pushes. It is the Vidya or Knowledge that can overcome the veil of Ignorance and guide and awaken the Inner-Conscious -ness through the constant Practice of Karma and Dharma.and break the cycle of Births and Deaths to reach the ‘Karma Sesha Mukti’ or zero account of sins and rewards to qualify to attain Brahman. The Essence of Dwadasha Upanishads already released vide the kamakoti.org website has proved useful in preparing this present Script on Brahma Sutras. The Upanishads so attempted are Atreya and Kausheetaki based on Rig Veda; Brihadaranyaka, Katha, Taittireeya, Isha and Svetaashwatara of Yajur Veda; Chhandogya and Kena anchored to Saama Veda and Mundaka, Mandukya and Prashna of Atharva Veda base. Respective Upanishad references, even repetitively in line with the various aspects of Brahma Sutras, have been used extensively.Credits are due to the publications of the Rama Krishna Mission and of the Divine Society for a few threads of thoughts and expressions. A brief Synopsis of the Brahma Sutras, besides a Chapter of References of the relevant Scriptures mainly of Upanishads vide the Brahma Sutras are annexed and so does the Sanskrit Text of the Brahma Sutras at the end. Most significantly, the trust reposed in me by HH Vijayendra Saraswati of Kanchi Peetha who has been the fountain of encouragement and spiritual guidance for over a decade now to edit innumerable subjects ranging from translating and abridging Puranas, Sahasra Naamas, Stutis, Smritis, scripts on Dharma and Upanishads. Performing homage to and recalling the lasting memories of Maha Swami of Kanchipura as we in our entire family do, this token of our faith is being offered at His lotus feet. VDN RAO Chennai ESSENCE OF BRAHMA SUTRAS Contents Page Foreword Synopsis Prathamopaadhyaaya - Samanvyaya or Understanding by Interpretation I.i.1 to I. iv.28 Dwiteeyopaadhyaaya- Avirodha or Non Objection and proven Reconciliation II.i. 1 to II.iv.22 Tritiyopaadhyaya- Sadhana or Spiritual Practice III.I.1 to III.iv.52 Chaturthopaadhyaaya- Phala- Accomplishment IV.i.1 to IV.v.22 Scriptural References of Brahma Sutras Sanskrit Text of Brahma Sutras SYNOPSIS OF BRAHMA SUTRAS Pradhamopadhyaaya ( Chapter I) : Samanvaya: Understanding by Interpretation Section I: Brahma Sutras are understood by way of interpretation by only those who are appropriately equipped by some knowledge of Scriptures and awareness of Brahman. Indeed such interpretations of revelation of the Unknown are possible by Upanishads which seek to imply the very purport of Vedas. These comprehend the basis of Awareness about the original cause of Existence and of the Universe. It is only by that Supreme Conciousness that the Ancient Sciptures seek to comprehend but not by a secondary Source of what is loosly designated as the Self Consciousness or Pradhana as Sankhya Yogas seek to interpret; indeed Pradhana is not the meaning of the Self as an individual is Brahman and is not a separate entity either.This is what Upanishads and Sciptures based on the ancient Scripts handed down the ages about the awareness of Brahman from whom the Universe originates, sustains, terminates and regerminates again and again; it is that Supreme Energy as the Source of Vedas, which is the uniform topic of Vedanta Scripts, who is admitted to be the Cause of the World as argued and decidedly established. These Sutras are also meant for those who are confounded sometimes that Brahman is not the ‘Koshamaya’ or of Pancha Koshas or body sheaths of Annamaya-Pranamaya-Manomaya-Vijnanamaya and Anandamaya as based on Pradhana Samkhya Thought but is indeed the Supreme Self of Nirguna Niraakara or alternatively of the ‘Saakaara Saguna Swarupa’ or of Form and features viz. the Magnificent Bliss that is in turn reflected as the Antaratma or of the Individual Self of all the Beings in Srishti. It is this Blissful Brahman who is not only the Antaratma or the Individual Conciousness; this Paramartma is not only Antaratma, but also the Pancha Bhutas, Space, Light, the Praana or Vital Force, the Illumination within and without.It is that Singular Entity, The Bhokta and the Bhojya or the Cause and the Effect, the Material Cuase, the one inside the ‘Daharakasha’ or the Sky within the invisible cavity of the Heart and the Sky above, the Pancha Bhutas, the Unseen Viashvanara, the Panchendriyas, Sleep and Death, The Chatur Varnas, and above all the Cause an Effect. Indeed, Brahman is the Material Cause of the Univerese and of the very existence! Section II: Avirodha or Inconsistency or Discrepancy of Scriptures is being examined: Indeed, if Brahman is not accepted as the cause of the Universe and the concept of Pradhana is interpreted as the origin of Mind, Breathing, Food, the One in the Cave of One’s on heart, the Vision, the Five elements, Atman / Vishwanara then the authenticity of the Scriptures is questioned ; but that is not so and these is no mention of Pradhana as the cause of any of these supported by the Scriptures. The Sankhya Theory is countered on various counts, that Air is not originated by Pradhana; origin of Brahman is certainly not due to Pradhana if there were any like him; origin of water, earth, Gods, Creation or Dissolution, Intellect, cycle of births and deaths, capacity of assessing the Soul as its agent, Soul as both the wood and the carpenter, Soul’s relationship vis-à-vis the Supreme, Soul’s ‘sukshmatva’ or atomicity in relation to the body, its attributes, the level of mutual contacts, possession of all powers, concepts of partiality or otherwise. Section III: Brahman is woven from Heaven and Earth, the Aakasha or the Imperishable, the Omkara, the Daharaakaasha, the Great Illumination, the Thumb Sized Brahman not to be confused as the Individual Soul, the Prana, the Jyoti, the Elemental Ether, the Vigjnanamaya Individual Soul! Section IV: This Fourth Section of the First Chapter is basically directed against the Sankhya arguments or the Doctrine of Pradhana: The words of ‘Avyakta’ or Blurred / Unclear and ‘Mahat’or Intellect in Sankhya philosophy actually mean as Subtle Form or Sukshma Shareera as also the Gross Body and Mahat is Brahman in Advaita Shankara. According to Adi Shankara, the Tri Guna Swarupa that Svetasvatara Upanishad.(IV.i.1-4) very clearly establishes: Ya eko varno bhahudaa shakti yogaadvarnaan anekam nihitaartho dadhaati, vichati chaante visvam aadau sa devah na bhudyaa shubhaaya samyunaktu// Tdeevaagnis taadityas tad vayus tadyuchandramaah,tadeva shukram tad brahma tad aapas tat prajaapatih/ Twam stri twam pumaan asi, twam kumaaraa ura kumari; twam jeerno dandena vanchasi, twam jaato bhavasi yashvato mukhah/ Neelaah patango harito lohikaakshas tadid garbha ritvas samudrah, anaadimat twam vibhutvena vartase yato jaanaani bhuanaani vishwah/ (The Supreme in His multi-splendoured distinction of Unity , with neither colours nor forms but of undescribable powers that are displayed- some transperent and many hidden but all such diffused variations forged into Unique Oneness.
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