Brahma Sutras – The logical basis of Vedanta

The Brahma sūtras, also called Vedanta Sūtras, constitute the Nyāya prasthāna, the logical starting point of the Vedānta philosophy (Nyāya = logic/order). No study of Vedānta is considered complete without a close examination of the Prasthāna Traya, the texts that stand as the three starting points.
While the Upanishads (Śruti prasthāna, the starting point of revelation) and the Bhagavad-Gītā (Smriti prasthāna, the starting point of remembered tradition) are the authoritative Vedānta source texts, it is in the Brahma sūtras that the teachings of Vedānta are set forth in a systematic and logical order. The Brahma Sūtras reconcile seemingly contradictory teachings of the various Upanishads, by placing each text in a doctrinal context. The word sūtra means thread, and the Brahma sūtras literally stitch together the various teachings of the Upanishads and the Gītā into a logical and self-consistent whole. However, the Brahma Sūtras are themselves so terse that they are often incomprehensible without the aid of the various commentaries handed down in the main schools of Vedānta thought. The Brahma Sūtras are also known by other names: Vedānta Sūtras, Uttara Mimāmsā-sūtras, Śāriraka Sūtras, Śāriraka Mimāmsā-sūtras and the Bhikshu sūtras.
The Vedānta Sūtras themselves supply ample evidence that at a very early time, i.e. a period before their own final composition, there were differences of opinion among the various interpreters of the Vedānta. Quoted in the Vedānta Sūtras are opinions ascribed to Audulomi, Kārshnāgni, Kāśakŗtsna, Jaimini and Bādari, in addition to Bādarāyaņa.
The Brahma Sūtras consist of 555 aphorisms or sūtras, in 4 chapters (adhyāya), each chapter being divided into 4 quarters (pāda). Each quarter consists of several groups of sūtras called Adhikaraņas or topical sections. An Adhikaraņa usually consists of several sūtras, but some have only one sūtra. The first chapter (Samanvaya: harmony) explains that all the Vedānta texts talk of Brahman, the ultimate reality, which is the goal of life. The second chapter (Avirodha: non-conflict) discusses and refutes the possible objections against Vedānta philosophy. The third chapter (Sādhana: the means) describes the process by which ultimate emancipation can be achieved. The fourth chapter (Phala: the fruit) talks of the state that is achieved in final emancipation.
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Four-fold qualifications required for an Advaitin

Sādhana Chathushtaya :
Any mumukshu (one seeking moksha) has to have the following four sampattis (qualifications), collectively called Sādhana Chathushtaya Sampatti (the four-fold qualifications):
Nityānitya vastu viveka — The ability (viveka) to correctly discriminate between the real (nitya) substance (Brahman) and the substance that is unreal (anitya).
Ihāmutrārtha phala bhoga vyrāgya — The renunciation (virāga) of enjoyments of objects (artha phala bhoga) in this world (iha) and the other worlds (amutra) like heaven etc.
Sad sampatti — the six-fold qualities of śama (control of the antahkarana), dama (the control of external sense organs), uparati (the refraining from actions; instead concentating on meditation), titiksha (the tolerating of tāpatraya), śraddha (the faith in Guru and Vedas), samādhāna (the concentrating of the mind on God and Guru).
Mumukshutva — The firm conviction that the nature of the world is misery and the intense longing for moksha (release from the cycle of births and deaths).
It has to be noted that advaita vedānta categorically states that moksha is available only to those possessing the above mentioned four-fold qualifications. Thus any seeker wishing to study advaita vedānta from a teacher must possess these.

 

Brahman—The One Without A Second

The Atman is self-evident (Svatah-siddha). It is not established by extraneous proofs. It is not possible to deny the Atman, because It is the very essence of the one who denies It. The Atman is the basis of all kinds of knowledge, presuppositions and proofs. Self is within, Self is without; Self is before, Self is behind; Self is on the right, Self is on the left; Self is above and Self is below.

Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence the Upanishads declare: “Neti Neti—not this, not this, not that.” This does not mean that Brahman is a negative concept, or a metaphysical abstraction, or a nonentity, or a void. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa, essence. It is the essence of the knower. It is the Seer (Drashta), Transcendent (Turiya) and Silent Witness (Sakshi).

Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside It. It is destitute of difference, either external or internal. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not the distinction of substance and attribute. Sat-Chit-Ananda constitute the very essence or Svarupa of Brahman, and not just Its attributes.

The Nirguna Brahman of Sankara is impersonal. It becomes a personal God or Saguna Brahman only through Its association with Maya.

Saguna Brahman and Nirguna Brahman are not two different Brahmans. Nirguna Brahman is not the contrast, antithesis or opposite of Saguna Brahman. The same Nirguna Brahman appears as Saguna Brahman for the pious worship of devotees. It is the same Truth from two different points of view. Nirguna Brahman is the higher Brahman, the Brahman from the transcendental viewpoint (Paramarthika); Saguna Brahman is the lower Brahman, the Brahman from the relative viewpoint (Vyavaharika).

More: Advaita Vedanta Portal

 

Adi Sankara’s Philosophy of Advaita Vedanta

Sankara wrote Bhashyas or commentaries on the Brahma Sutras, the Upanishads and the Gita. The Bhashya on the Brahma Sutras is called Sareerik Bhasya. Sankara wrote commentaries on Sanat Sujatiya and Sahasranama Adhyaya. It is usually said, “For learning logic and metaphysics, go to Sankara’s commentaries; for gaining practical knowledge, which unfolds and strengthens devotion, go to his works such as Viveka Chudamani, Atma Bodha, Aparoksha Anubhuti, Ananda Lahari, Atma-Anatma Viveka, Drik-Drishya Viveka and Upadesa Sahasri”. Sankara wrote innumerable original works in verses which are matchless in sweetness, melody and thought.

Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes) and Akarta (non-agent). He is above all needs and desires. Sankara says, “This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below”.

Satyam-Jnanam-Anantam-Anandam are not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than He.

The objective world-the world of names and forms-has no independent existence. The Atman alone has real existence. The world is only Vyavaharika or phenomenal.

Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words:

Brahma Satyam Jagat Mithya,
Jeevo Brahmaiva Na Aparah

Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.

Sankara preached Vivarta Vada. Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Supreme Self. If you get a knowledge of the rope, the illusion of the snake will vanish. Even so, if you get a knowledge of Brahman, the illusion of the body and the world will vanish.

Sankara is the foremost among the master-minds and the giant souls which Mother India has produced. He was the expounder of the Advaita philosophy. Sankara was a giant metaphysician, a practical philosopher, an infallible logician, a dynamic personality and a stupendous moral and spiritual force. His grasping and elucidating powers knew no bounds. He was a fully developed Yogi, Jnani and Bhakta. He was a Karma Yogin of no mean order. He was a powerful magnet.

There is not one branch of knowledge which Sankara has left unexplored and which has not received the touch, polish and finish of his superhuman intellect. For Sankara and his works, we have a very high reverence. The loftiness, calmness and firmness of his mind, the impartiality with which he deals with various questions, his clearness of expression-all these make us revere the philosopher more and more. His teachings will continue to live as long as the sun shines.

Sankara’s scholarly erudition and his masterly way of exposition of intricate philosophical problems have won the admiration of all the philosophical schools of the world at the present moment. Sankara was an intellectual genius, a profound philosopher, an able propagandist, a matchless preacher, a gifted poet and a great religious reformer. Perhaps, never in the history of any literature, a stupendous writer like him has been found. Even the Western scholars of the present day pay their homage and respects to him. Of all the ancient systems, that of Sankaracharya will be found to be the most congenial and the most easy of acceptance to the modern mind.

 

Bhagavad Gita Bhashya of Sri Adi Shankaracharya

Bhagavad Gita with Sankara Bhashya
Translated by Swami Gambhirananda

Presented here is the Bhagavad Gita with the commentary of Sri Adi Sankaracharya translated by Swami Gambhirananda. This is one of the most important and revered works of Sri Sankaracharya along with his commentaries on Brahma-Sutras and Upanishads. Together called as “Prastana Traya” bhashya, these commentaries by Sankaracharya forms the central basis for the Advaita philosophy that he propounded.

Click on the following links to explore the chapters.

• Chapter 1: The Melancholy Of Arjuna
• Chapter 2: Sankhya Yoga
• Chapter 3: Karma Yoga
• Chapter 4: Jnana Yoga
• Chapter 5: Karma Sanyasa Yoga
• Chapter 6: Dhyana Yoga
• Chapter 7: Vijnana Yoga
• Chapter 8: Abhyasa Yoga (Akshara Parabrahma Yoga)
• Chapter 9: Raja Vidya Raja Guhya Yoga
• Chapter 10: Divine Manifestations (Vibhuti Yoga)

 

Atma Bodha – Instruction about the Self

Atma Bodha one of the finest treatises on the philosophy of Advaita Vedanta of Shankaracharya. In this text Sankaracharya lucidly explains the nature of Self, the nature of the ignorance of the self, how it arises, and how to overcome it. An deep contemplation into this text at once brings the seeker to his natural state of all-pervasive consciousness, all-consuming beingness, the bliss absolute.

==> Read Atma Bodha of Adi Shankaracharya <==

 

Works of Adi Shankaracharya – Advaita Works of Adi Sankaracharya

Complete Works of Adi Shankaracharya – Advaita Works of Adi Sankaracharya » Gita Bhashya

» Br.Sutra Bhashya – I

» Br.Sutra Bhashya – II

» Vivekachudamani

» Upadesa Sahasri

» Aparokshanubhuti

» Atma Bodha

» Vakya Sudha

» Tattva Bodha

» Vakya Vritti

» Panchikaranam

» Shivananda Lahari

» Soundarya Lahari

» Nirguna Manasa Puja

» Kanakadhara Stotram

» Bhaja Govindam

» Bhavani Ashtakam

» Nirvana Shatkam

» Sadhana Panchakam

» Shiva Manasa Pooja

» Sidhanta Tatva Vindu

 

Works of Adi Shankara

Adi Shankara, a Hindu philsospher of the Advaita Vedanta school, wrote many works in his life-time of thirty two years; however, many works thought to be of his authorship are debated and questioned as to their authorship today. His works deal with logically establishing the doctrine of Advaita Vedanta as he saw it in the Upanishads. He formulates the doctrine of Advaita Vedanta by validating his arguments on the basis of quotations from the Vedas and other Hindu scriptures. He gives a high priority to svānubhava (personal experience) of the student. Also, a large portion of his works is polemical in nature. He directs his polemics mostly against the Sankhya, Bauddha, Jaina, Vaisheshika and other non-vedantic Hindu philosophies.
Traditionally, his works are classified under Bhāshya (commentary), Prakarana gratha (philosophical treatise) and Stotra (devotional hymn). The commentaries serve to provide a consistent interpretation of the scriptural texts from the perspective of Advaita Vedanta. The philosophical treatises provide various methodologies to the student to understand the doctrine. The devotional hymns are rich in poetry and piety, serving to highlight the helplessness of the devotee and the glory of the deity. A partial list of his works is given below.

 

Tenets of Advaita Vedanta Philosophy

Advaita Vedanta (Advaita Vedānta) is a sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy, the other major sub-schools being Dvaita and Viśishṭādvaita. Advaita (literally, non-duality) is often called a monistic system of thought. The word “Advaita” essentially refers to the identity of the Self (Atman) and the Whole (Brahman). The key source texts for all schools of Vedānta are the Prasthanatrayi— the canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras.

Adi Shankara, 788–820 CE, was the first in the tradition of Advaita Vedanta who consolidated the Advaita Vedanta siddhānta (system). He wrote commentaries on the Prasthana Trayi. A famous quote from Vivekacūdāmani, one of his Prakarana granthas (philosophical treatises) that succintly summarises his philosophy is:

Brahma satyam jagat mithyā, jīvo brahmaiva nāparah

Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and individual self.

 

Dialog between Maitreyi and Yajnavalkya from Brihadaranyaka Upanishad.

The Dialog between Maitreyi and Yajnavalkya exploring the nature of Bhrahman as non-dual, all-inclusive and absolute, is an inspiring episode from Brihadaranyaka Upanishad.

The sage Yajnavalkya had two wives: Maitreyi and Katyayani. Of these, Maitreyi was conversant with the Knowledge of Brahman, while Katyayani had an essentially feminine outlook.

One day Yajnavalkya, when he wished to embrace another mode of life, said: “Maitreyi, my dear, I am going to renounce this life to become a monk. Let me make a final settlement between you and Katyayani.”

Maitreyi said: “Venerable Sir, if indeed the whole earth full of wealth belonged to me, would I be immortal through that or not?” “No,” replied Yajnavalkya, “your life would be just like that of people who have plenty. Of Immortality, however, there is no hope through wealth.” Then Maitreyi said: “What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality.”

Yajnavalkya replied: “My dear, you have been my beloved even before and now you have resolved to know what is after my heart. If you wish, my dear, I shall explain it to you. As I explain it, meditate on what I say.”

Read More: Dialog between Maitreyi and Yajnavalkya from Brihadaranyaka Upanishad.