VEDANTA SUTRA in easy way
'VEDANTA – SUTRA' WHAT CAN WE LEARN FROM IT? Part 109.08.2019
In this section of articles the sutras (codes) of Vedanta (Uttara-Mimamsa), called also 'Brahma-sutras', based on Baladeva Vidyabhusana comments (Govinda Bhasya), will be elaborated. Vedanta in Sanskrit means 'end of the Vedas' or 'Upanisads or works on the Vedanta Philosophy'. Written by Vyasadeva, the author of the Vedas. Mahabharata, or so one, and as well 'Srimad Bhagavatam' – which is a perfect commentary on 'Vedanta-sutra'.
“With the effulgence of his 'Vedanta-sutra' Vyasa has dispelled the darkness of ignorance and revealed the Truth.”
INTRODUCTION
The 'Vedanta-sutras' (like 'Bhagavad-gita') describe Five Tattvas – Truths: 1. Isvara (The Supreme Personality of Godhead); 2. Jiva (Spirit Soul); 3. Prakrti (Matter) 4. Kala (Time) and 5. Karma (Action). Add 1. Isvara – is supremely independent, He is the master of all potencies and the controller. He awards both material enjoyment and ultimate liberation to the embodied souls. Although He is one, He manifests in many forms. He is not different from His own transcendental form and qualities. He is changeless. He cannot be perceived by material senses, but by bhakti (devotional service). He is revealing His own spiritual, blissful form to His devotees. Add 2 Jivas – are situated in different conditions of existence. Some are averse to the Supreme Lord and turn their faces from Him – such jivas are bound by material illusion (they are called 'rebellious'). Other jivas are friendly to the Lord and turn their faces to Him. These jivas become free from the two-fold bondage of material illusion, which hides the Lord's form and qualities, and in this way they become able to see Him face-to face. Add 3 Prakrti – material nature consists of three modes: goodness, passion and ignorance. Prakrti is known by many names, such as 'tama' and 'maya'. When the Supreme Lord glances at Prakrti, she becomes able to perform her various duties. Prakrti is the mother of many variegated universes. Add 4 Kala (Time) – is the origin of past, present, future, simultaneity, slowness, quickness, and many other similar states. Kala is divided into many different units from the extremely brief 'ksana' to the extremely long 'parardha'. Turning like a wheel, Time is the cause of repeated creation and annihilation of the universe. Time is unconscious. It is not a person. This four tattvas (isvara, jiva, prakrti and kala) are eternal: 'nityo nityananam cetanas cetananam' Svetasvatara Upanisad 6.13 , 6.16, etc. This four are all potencies of Isvara, the supreme master of all potencies. Because everything that exists is the potency of the Supreme, the Vedic literature declare: “Only Brahman exists, and nothing is separate from Him.” Add 5' Karma (the result of fruitive action) – is not a conscious, living person. It is an inert (indifferent) material force. Although no one can trace out its beginning, it has a definite end at some point of time. It is known by the name 'adrsta' (the unseen hand of fate, bad luck, destiny, unexpected, unknown, unseen), and many other names also. The first chapter of 'Vedanta-sutra' explains that Brahman is the real subject matter discussed in all Vedic literatures. The second chapter explains that all Vedic literatures present the same conclusion. They do not actually contradict each other. The third chapter describes how to attain Brahman. The fourth chapter explains the result of attaining Brahman. A person whose heart is pure, pious, and free from material desires, who is eager is associate with saintly devotees, who has faith in the Lord and the scriptures, and who is peaceful and decorated with saintly qualities, is qualified to study the scriptures and strive after Brahman (it is the first platform, 'basis' of self-realization). The 'Vedanta-sutra' and other Vedic scriptures describe Brahman as the supreme Lord, whose form is eternal, full of knowledge and bliss. The result of properly understand the 'Vedanta-sutra' and other Vedic scriptures is that the spiritual aspirant becomes free from all material imperfections, and able to see Supreme Brahman, the Supreme Lord face to face.
“VEDANTA – SUTRA” WHAT CAN WE LEARN FROM IT? Part 2
16.08.2019
In this part we are discussing with Srila Baladeva Vidyabhusana the first two sutras – which are the basis of Vedanta.
“Krsna Dvaipayana Vyasa, the author of Vedanta-sutra is actually the Supreme Lord, Narayana”.
The 'Vedanta-sutra' is written in 'Adhikaranas', Vedic syllogisms (logical arguments that applies deductive reasoning to arrive at a conclusion based on two or more propositions that are asserted to be true). Here we will not go so deeply into that very complex philosophical discourse of Vedanta, rather this will be a general idea what this great work of Vedanta wants to give us, and what we can understand from it, explained in as much as possible easy and simple way.
Adhikarana 1
This first step discusses 'brahma-jijnasa' (inquiry into Brahman)
So the statement is that one should inquire about Brahman, who is the Supreme Lord.
Sutra 1
'athato brahma-jijnasa'
“Now ('atah'), therefore, one should inquire about Brahman”.
When a person has properly studied the Vedic literature, understood its meaning, adhered to the principles of varnasrama-dharma, observed the vow of truthfulness, purified his mind and heart, and attained the association of a self-realized soul, he is qualified to inquire about Brahman.
To strengthen the students' understanding (and avoid misconceptions) it is necessary to study the Vedanta-sutras.
Varuna, the fater of Bhrgu nicely describes to him the nature of Brahman: “ All living entities have taken their birth because of Brahman. They remain alive because they are maintained by Brahman, and at the time of death they again enter into Brahman”. In this connection Tartiriya Upanisad (2.5): “If one understand the true nature of Brahman who lives in the body and uses the senses of the body to perceive the material world, then such a knower of Brahman will never become bewildered by illusion...”
Adhikarana 2
The Origin of Everything
Sutra 2
'janmady asya yatah'
“Brahman is He from whom everything emanates.”
Here significant is the meaning 'all pervading', which refer primarily to the Supreme Lord. The word Brahman in particular means 'He who possesses boundless exalted qualities'. Brahman primarily refers to the Supreme Lord, and only secondarily to the individual spirit souls (the individual soul is not the same as Brahman – analogy of two birds on one tree, soul and Supersoul), who manifest in small degree the spiritual qualities of the Supreme Lord. In this way the individual spirit souls may be called Brahman, just as the royal title may be given not only to the king, but also to his associates and subordinates.
The Lord, the Supreme Brahman is the object of inquiry in this Vedanta-sutra, as this text presents the Truth about Brahman.
Hare Krsna
Sri Krsna Janmastami Ki Jay!
“VEDANTA-SUTRA” WHAT CAN WE LEARN FROM IT? Part 3
23.08.2019
We are continuing the discussion about Brahman, the Supreme Lord and His position.
“The Supreme Personality of Godhead May be Understood by the Revelation of Vedic Scriptures” (Adhikarana 3)
The Lord is inconceivable to the tiny brains of the conditioned souls, therefore He 'is/must be' understood by the revelation of Vedanta philosophy (Upanisads), not by mental speculation.
The conclusion in Sutra 3 is that speculations cannot teach about the Lord, because He may ONLY be known by the revelation of the Vedic scriptures (dry logic without reference to the scriptural revelation should be abandoned).
Instructions for 'Action' (orders – how to act properly to achieve understanding of Brahman and transcendental position) give meaning to the statements of the scriptures, and most of all sastras teach us about Brahman, the Supreme Lord who is eternal and full of knowledge and bliss.
He is glorified by all the Vedas, because all the scriptures bring us to this conclusion that He is the sole topic of discussion.
Vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham
'By all the Vedas I am to be known. Indeed, I am the compiler of the Vedanta, and I am the knower of all the Vedas' (Bg 15.15)
And in SB 11.21.42-43 we hear from Krsna: '… everyone is speculating about Me'
'Brahmanas study the Vedas to understand the Supreme Personality of Godhead' (Brhad-aranyaka Upanisad 4.4.22)
Adhikarana 5
'Brahman is Knowledge'
Although “Brahman cannot be described by the words (yato vaco nivartate) because He is not material,...
...worship is Brahman”. (Kena Upanisad 1.5)
...yet, Vyasa confirms that He can be described. He cannot be completely described in words, just like it is said that no one can see Mount Meru because no one can see the entire mountain, but only small parts of it at any one time.
The Supreme Lord can reveal Himself in the words of the Vedas by His own wish (here 'Veda' means every single revelation about Brahman, the Lord).
Further from Sutra 6 we learn that perfect Supreme Brahman is described in the Vedas as 'Atma', the Supreme-Self, not a Saguna manifestation of the mode of Goodness ('Saguna' in Sanskrit means – heaving qualities, or also heaving good qualities, virtues; 'Atma' means – Self, here Supreme Self/Transcendental Original Source of everything).
He is the Supreme-Self (Atma), a 'Transcendental Person' existed before this material world was manifested. (Vajasaneya-samhita)
Hare Krsna
“VEDANTA-SUTRA” WHAT CAN WE LEARN FROM IT? Part 4
31.08.2019
In this fragment the shelter of the Lord is stressed. The Lord, Brahman is further described as complete, and also full of bliss.
Sutra 7 says: 'They who become His devotees attain liberation'
'Before the material cosmos was manifested, it existed in subtle form. At a certain time it became manifested in a gross form, and at a certain time the Supreme Brahman manifested as the Universal Form. When an individual spirit soul takes shelter of that self-effulgent Supreme Brahman, then it attains liberation. If one does not take shelter of this Brahman, he must remain afraid of taking birth again and again in this world.' (Tarttiriya Upanisad 2.7)
In SB 10.88.5 we are assured that:...”If someone takes shelter of His lotus feet and worships Him, he also attains transcendental position'.
Sutra 8 says that no scriptural passage advises one to abandon (Brahman in order to attain something higher)
'anya vaco vimuncatha' “Give up talking about things that have no relation to the Supreme Brahman!”
Sutra 9: 'svapyat'
(The Supreme Brahman is not bound by the modes of nature,) because He merges into Himself.
The Lord is 'purna' – Perfect and Complete, and whatever emanates from Him is also perfect and complete.
The Lord expands from 'aprakata' form and appears in the material world in His 'prakata' form, displaying His lilas, and He always remains unchanged.
Sutra 10: 'The Vedas describe only one kind of Brahman' (He cannot be seen by material eyes)
The Vedas do not describe two kinds of Brahman: Nirguna (He has no 'nih' – contact with three modes of material nature 'guna') and Saguna (in material reality), but only 'One' (Transcendental Lord, Brahman): “... there is no truth superior to Me. Everything rests upon Me as pearls strung on a thread.” BG 7.7
“The Supreme Brahman is Full of Bliss” (Adhikarana 6)
'Let us place our faith in the Supreme Personality of Godhead, who is supremely pure, all-powerful, all knowing, and full of transcendental bliss. He is perfectly described in the Anandamaya-sutra (12th sutra) and the other statements of Vedanta-sutra.
“Higher than the Vijnanamaya stage is 'Anandamaya' stage of existence. The Anandamaya stage is a person whose head is pleasure ('priya'), whose right side is joy ('moda'), whose left side is delight ('pramodha'), and whose identity is Bliss ('Ananda'). Annamaya, Pranamaya, Manomaya and Vijnanamaya stages of existence, one by one are all Brahman. The Anandamaya is the 'Final Brahman' (because the all-blissful Lord is present in everyone's heart)'. (Taittiriya Upanisad 3.3.13) Here the five stages of consciousness (or coverings of the soul) are described, where Anandamaya is the Paramatma (stage).
“After leaving his material body, one who understands the Supreme Anandamaya person leaves this material world and enters the spiritual world. All his desires become fulfilled, he attains a spiritual form according to his own wish, and he dedicates himself to glorify that Supreme Anandamaya Person.”
“O Lord, of those persons beginning with the Annamaya-purusa, You are the Supreme”(SB 10.87.17)
Sutra 12: 'anandomayo 'bhyasat'
The word 'anandamaya' ('mayah' – full of bliss) used in the Vedas refers to the Supreme Brahman, for it is repeatedly used to describe Him ('abhyasat' – because of repetition, 'abhyasa' - repetition). The Vedas constantly repeat that the Supreme Lord (Brahman) is full of bliss, that's why we can be convinced of it, and of many similar repeated statements about the Lord...
Hare Krsna!