An Analysis of the Brahma Sutra sankaracharya org

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An Analysis of the Brahma Sutra by Swami Krishnananda. THE FOREST OF THE BRAHMA SUTRA, The greatest truths available for human comprehension are supposed to. be documented in the great scriptures called the Upanishads They are. exultations of masters who are deeply involved in the ultimate principles of. the cosmos They are realised souls called Rishis but these Rishis in their. expressions through the Upanishads spoke in terms of their particular vision. of the Ultimate Reality, A common student of the Upanishads is likely to feel embarrassed over. apparently irreconcilable differences and contradictions among the. statements of these great Masters Every kind of philosophy you will find in. the Upanishads There are provisions for establishing the monism aspect of. philosophy the dualistic aspect the active aspect the volitional aspect. everything can be found Even Sankhya and Mimamsa have a reference. What is it that you are supposed to take from this big forest of. statements on the nature of Reality To clarify the intention of these sages. and to reconcile these statements in a harmonious manner and to point out. that different expressions do not necessarily mean contradictory. presentations Brahma Sutras was written They can be harmonised by a. higher perception of what is there and what is happening In order to. harmonise these multifaceted statements Bhagavan Sri Krishna Dvaipayana. Vyasa wrote a new text called the Brahma Sutras Sutra is a thread that. connects different parts of the vision of Truth, All the statements connected with Ultimate Reality known as Brahman. in the Sanskrit language have to be threaded together so that instead of the. various statements of the Upanishads being contradictory outbursts they. become beautiful pearls in the garland of the knowledge of the Supreme. Being from various points of view This act of reconciliation is called. We have problems like this in the Gita also What is it that the Gita is. telling us Go ahead and fight Think of Me always I am doing. everything what is the point in saying all these things which seem to be. negating one another, An Analysis of the Brahma Sutra by Swami Krishnananda. When a Cosmic Perception enunciates a Truth it may look like a. multiple proclamation of different hues colours and emphases which an. ordinary person will not be able to reconcile You cannot know which is the. correct vision and which is lesser or higher To obviate these difficulties the. great Master Krishna Dvaipayana Vyasa wrote the wonderful interpretative. textbook called the Brahma Sutras, What do you want is the first question I want the ultimate Being.
Brahman This is a terrific question and a statement Who is it that wants. To avoid the quandary that may arise out of making a statement of this. kind the Sutra the first one avoids who why and all that It simply. makes an impersonal statement that Brahman should be known Who should. know It it does not say because if you ask such questions you will involve. yourself in some kind of preliminary contradiction Who are you to know. Brahman What right have you So avoiding such possible objections the. Brahma Sutra goes directly into the main theme It has to be known. What is the meaning of knowing You know that there is a meeting. here I know that many people are sitting here you know that I am. speaking this is a kind of knowledge of course Is it in this sense that you. have to know Brahman Or is there any other way, The word Brahman comes from a Sanskrit root Brhm to expand. to be comprehensive to include and be perfect If the thing that is to be. known you call Brahman is that which is inclusive and comprehensive it. must be including the knowing individual also If the knowing person is. outside this comprehensive Being then that being would not be. comprehensive because it has excluded the knower or the person who. aspires for it So it should include even the aspirant for it Here is a knotty. point before us, If that which is to be known includes the knower of it also then what is. the answer to this question Brahman is to be known Known by whom It. is already told that nobody is there to know it Yet at the very beginning. itself is a statement It has to be known Is Brahman knowing Itself. Brahman is to be known Athato Brahma Jijnasa when thus it is said. does it mean that Brahman is wanting to know Itself What for is this book. which is to be read by people when only Brahman can know Itself and no. one else can know It That is to say there is no passage to It with which you. can be acquainted, An Analysis of the Brahma Sutra by Swami Krishnananda. We are all in the world of dualistic perception We are here seeing. something and there is something else which we are seeing This is how we. feel in this world We cannot even use the word world unless it is seen and. confronted by us because worldly perception which needs a duality a. dichotomy between the seer and the seen which is the world creates another. difficulty regarding the way in which we can bring together the seer and the. seen The seer is not the seen the seen is not the seer is something very. clear You are not the world that is seen and the world which is seen is not. Such being the case how would you bring together in a state of. harmony the seer and the seen Who is to work out this mystery This deep. analytical process which will stun the mind of any person and debar anyone. from even approaching it this wonderful self identical means of knowing. Brahman is called Jnana which cannot be translated into English language. easily People say Jnana means knowledge wisdom but they are all. inadequate expressions of the operation that is taking place when Brahman is. You will be terrified at the very outset when feeling within yourselves. the consequences that may follow from attempting to know a thing which. can be known only by Itself The meaning of this situation if it has entered. your mind would explain to you what Knowledge is It is not anything that. you are thinking in your mind It is not a degree qualification or a perceptual. vision or empirical knowledge, Jnana may frighten away anyone even while approaching it It can. throw you out You cannot go near It as it will happen if you go near a. powerful magnetic field It will kick you back you cannot go near It is. considering this aspect of the nature of Jnana that Bhagavan Sri Krishna. mentions in the Gita this is a difficult path,Klesodhikataras Tesham Avyakta saktachetasam.
Avyakta hi gatirdukham Dehavadbhiravapyate, Body consciousness is the obstacle to understanding what all this. means Body consciousness is just individual consciousness affirmation of. this particular individuality the me It contradicts that which is inclusive. and is complete and is itself as it were Brahman is also called Bhuma the. An Analysis of the Brahma Sutra by Swami Krishnananda. All comprehensive Absolute Plenum including everything Those who are. located in one body only ego are far from this Fullness. Again the fear strikes us Including everything Including me also Oh. This is not for me this is not for me Everyone will say this is not for me. I will not go near It Brahma Sutrakara Krishna Dvaipayana Vyasa knows. all these problems that people will be turned away by the thought the very. thought of the question regarding Brahman, The Upanishads define Brahman Let us see again what kind of thing It is. What kind of thing is Brahman Satyam Jnanam Anantam This is what the. Taittiriya declares regarding Brahman, Satyam Jnanamanantam Brahma Yo veda nihitam guhayam. Parame Vyoman Soshnute sarvan kaman saha Brahmana,Vipashchiteti. One sentence this particular declaration in the beginning of the Second. Chapter of the Taittiriya Upanishad can make you so happy thrill you to the. brim if only you could sense what depth of meaning this sentence contains. The moment you know Brahman the whole Universe of Bliss enters into. you and simultaneously you enjoy the whole universe Saha Brahmana. Vipashchita, You can enjoy so many things in this world You can eat you can go on.
a tour you can read books you can go to a drama or a cinema you can. dance there are so many varieties of enjoyment but when one enjoyment. is taking place another cannot come They are all different things So. successively we are enjoying different things in the world but not all things. at one stroke Here is the difference, The joys of all kinds of pleasurable encounters whatever the number of. these be innumerable infinite ways of the enjoyment of things in the. world when they all get clubbed together into a melting pot of a single. instantaneous expression of Oceanic Bliss that will be your experience. when you experience Brahman perhaps, You shudder even to think that such a Bliss is possible Even the. thought of such an unthinkable Bliss can cause terror and tremor in our. body We can be in a state of terror and tremor by seeing fearful things but. here we can have terror even by imagining the superb Absolute Brahman. wherein Bliss is a simultaneous completeness, 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. Sutra only Athato Brahma Jijnasa Volumes have been written. commentaries have been written and commentaries on commentaries and a. third commentary on the second and the first Sankaracharya. Ramanujacharya Madhvacharya Vallabacharya Nimbarkacharya all wrote. great commentaries on the Brahma Sutras, Sankaracharya s commentary was commented on by Vachaspati Mishra. in his exposition called Bhamati One of the disciples of Sankara. Padmapada wrote another commentary Another disciple of Sankara. Sureshwaracharya wrote a third commentary in his own way They. approached this subject from three viewpoints Together they present three. angles of vision of Sankara s commentary Of these Sureshwaracharya treats. the entire creation as a cosmic illusion whose nature cannot be described by. a person involved in that illusion You cannot say Brahman creates the. universe because Brahman is eternity complete indefinable infinite perfect. existence par excellence It has no necessity to create The appearance of. something being created is the result of a peculiar admixture of confusion. cosmically called Maya and individually Avidya, Vachaspati Mishra s position is that your mind which is conditioned by.
what is known as Avidya or ignorance distorts correct perception and the. world does not exist as it is it appears to be existing according to the. particular form of Avidya or ignorance in which you are involved. Padmapadacharya is more realistic in his nature He has written a. commentary on the first four Sutras called Panchapadika Generally people. follow the trend of Panchapadika only with its great commentary called. Vedantacharyas and people who teach Vedanta generally do not follow. Bhamati s view or Sureshwaracharya s Panchapadika s view is taken. usually with its commentary known as Vivarana The whole text of. Panchadasi written by Swami Vidyaranaya follows the line of Panchapadika. of Padmapada What is its speciality The objective world must be existing. You cannot simply say your mind is creating the world of trees and. mountains and all that Such fantastic statements should not be made. Supposing it is accepted that your mind is creating things by Avidya. An Analysis of the Brahma Sutra by Swami Krishnananda. operation inside then you have to agree that the trees in the forest are. created by your mind the cows and the pigs and the dogs that are moving in. the streets they are created by you only the mountains the sun and the. moon and the stars are created by your mind You cannot accept this view. and you will be repelled by the very idea that your mind is creating the sun. and the moon and the stars You have to follow the dictum of the. Upanishads that originally the creation was effected by a Cosmic Being and. not by any individual human being In the process of creation man is a. latecomer There were the space time manifestation the five Mahabhutas. earth water fire air and ether then the plants trees etc Man came later. on How can the late comer man be regarded as the originator of the. universe An objective creator Ishwara is to be accepted and it is futile to. say that the human mind created the universe This is Padmapada s school of. thought Srishiti Drishti creation first seeing afterwards. One of the subjects or themes of philosophy which Brahma Sutra refutes. vehemently is Sankhya the duality of consciousness and matter known as. Purusha and Prakriti We are usually prone to accept the Sankhya doctrine. since we ourselves feel that consciousness is inside us and the world is. outside So there is a duality Then what is wrong with Sankhya Don t you. believe that the world is material in its nature and you are conscious inside. This is what exactly the Sankhya doctrine proclaims There are only two. things in this universe consciousness and matter, What is the trouble with Sankhya now Why are you objecting to its. doctrine The problem is this Consciousness can never become matter. matter cannot become consciousness They are totally distinct things If that. An Analysis of the Brahma Sutra by Swami Krishnananda 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 Upanishads They are exultations of masters who are deeply involved in the ultimate principles of the cosmos They are realised souls called Rishis but these Rishis in their

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