VEDANTA-SUTRAS (SRI-BHASHYA) - Sutra 1 (TBC)

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VEDANTA-SUTRAS

WITH

RAMANUJA'S SRI-BHASHYA

 

May my mind be filled with devotion towards the highest Brahman, the abode of

Lakshmi who is luminously revealed in the Upanishads; who in sport produces,

sustains, and reabsorbs the entire Universe; whose only aim is to foster the

manifold classes of beings that humbly worship him.

 

The nectar of the teaching of Parasara's son (Vyasa),--which was brought up from

the middle of the milk-ocean of the Upanishads--which restores to life the souls

whose vital strength had departed owing to the heat of the fire of

transmigratory existence--which was well guarded by the teachers of old—which

was obscured by the mutual conflict of manifold opinions,--may intelligent men

daily enjoy that as it is now presented to them in my words.

 

The lengthy explanation (vritti) of the Brahma-sutras which was composed by the

Reverend Bodhayana has been abridged by former teachers; according to their

views the words of the Sutras will be explained in this present work.

 

FIRST ADHYAYA.

FIRST PADA.

FIRST SUTRA.

1. Then therefore the enquiry into Brahman.

 

In this Sûtra the word 'then' expresses immediate sequence; the word

'therefore' intimates that what has taken place (viz. the study of the

karmakanda of the Veda) constitutes the reason (of the enquiry into Brahman).

For the fact is that the enquiry into (lit.'the desire to know') Brahman--the

fruit of which enquiry is infinite in nature and permanent--follows immediately

in the case of him who, having read the Veda together with its auxiliary

disciplines, has reached the knowledge that the fruit of mere works is limited

and non-permanent, and hence has conceived the desire of final release.

 

The compound 'brahmagignasa' is to be explained as 'the enquiry of Brahman,' the

genitive case 'of Brahman' being understood to denote the object; in agreement

with the special rule as to the meaning of the genitive case, Panini II, 3, 65.

It might be said that even if we accepted the general meaning of the genitive

case--which is that of connexion in general--Brahman's position (in the above

compound) as an object would be established by the circumstance that the

'enquiry' demands an object; but in agreement with the principle that the direct

denotation of a word is to be preferred to a meaning inferred we take the

genitive case 'of Brahman' as denoting the object.

 

The word 'Brahman' denotes the hightest Person (purushottama), who is

essentially free from all imperfections and possesses numberless classes of

auspicious qualities of unsurpassable excellence. The term 'Brahman' is applied

to any things which possess the quality of greatness (brihattva, from the root

'brih'); but primarily denotes that which possesses greatness, of essential

nature as well as of qualities, in unlimited fulness; and such is only the Lord

of all. Hence the word 'Brahman' primarily denotes him alone, and in a secondary

derivative sense only those things which possess some small part of the Lord's

qualities; for it would be improper to assume several meanings for the word (so

that it would denote primarily or directly more than one thing). The case is

analogous to that of the term 'bhagavat 1.' The Lord only is enquired into, for

the sake of immortality, by all those who are afflicted with the triad of pain.

Hence the Lord of all is that Brahman which, according to the Sûtra,

constitutes the object of

enquiry. The word 'gigñâsâ' is a desiderative formation meaning 'desire to

know.' And as in the case of any desire the desired object is the chief thing,

the Sûtra means to enjoin knowledge--which is the object of the desire of

knowledge. The purport of the entire Sutra then is as follows: 'Since the fruit

of works known through the earlier part of the Mimamsa is limited and

non-permanent, and since the fruit of the knowledge of Brahman--which knowledge

is to be reached through the latter part of the Mimamsa--is unlimited and

permanent; for this reason Brahman is to be known, after the knowledge of works

has previously taken place.'--The same meaning is expressed by the Vrittikara

when saying 'after the comprehension of works has taken place there follows the

enquiry into Brahman.' And that the enquiry into works and that into Brahman

constitute one body of doctrine, he (the Vrittikara) will declare later on 'this

Sariraka-doctrine is connected with

Gaimini's doctrine as contained in sixteen adhyayas; this proves the two to

constitute one body of doctrine.' Hence the earlier and the later Mimamsa are

separate only in so far as there is a difference of matter to be taught by each;

in the same way as the two halves of the Purva Mimamsa-stras, consisting of six

adhyyas each, are separate 1; and as each adhyaya is separate. The entire

Mimamsa-satra—which begins with the Sutra 'Now therefore the enquiry into

religious duty' and concludes with the Sutra '(From there is) no return on

account of scriptural statement'--has, owing to the special character of the

contents, a definite order of internal succession. This is as follows. At first

the precept 'one is to learn one's own text (svadhyaya)' enjoins the

apprehension of that aggregate of syllables which is called 'Veda,' and is here

referred to as 'svadhyaya.' Next there arises the desire to know of what nature

the 'Learning' enjoined is to be, and

how it is to be done. Here there come in certain injunctions such as 'Let a

Brahnmana be initiated in his eighth year' and 'The teacher is to make him

recite the Veda'; and certain rules about special observances and

restrictions--such as 'having performed the upakarman on the full moon of

Sravana or Praushthapada according to prescription, he is to study the sacred

verses for four months and a half--which enjoin all the required details.

 

From all these it is understood that the study enjoined has for its result the

apprehension of the aggregate of syllables called Veda, on the part of a pupil

who has been initiated by a teacher sprung from a good family, leading a

virtuous life, and possessing purity of soul; who practises certain special

observances and restrictions; and who learns by repeating what is recited by the

teacher.

 

And this study of the Veda is of the nature of a samskara of the text, since the

form of the injunction 'the Veda is to be studied' shows that the Veda is the

object (of the action of studying). By a samskâra is understood an action

whereby something is fitted to produce some other effect; and that the Veda

should be the object of such a samskaâra is quite appropriate, since it gives

rise to the knowledge of the four chief ends of human action--viz. religious

duty, wealth, pleasure, and final release--and of the means to effect them; and

since it helps to effect those ends by itself also, viz. by mere mechanical

repetition (apart from any knowledge to which it may give rise).

 

The injunction as to the study of the Veda thus aims only at the apprehension of

the aggregate of syllables (constituting the Veda) according to certain rules;

it is in this way analogous to the recital of mantras.

 

It is further observed that the Veda thus apprehended through reading

spontaneously gives rise to the ideas of certain things subserving certain

purposes. A person, therefore, who has formed notions of those things

immediately, i.e. on the mere apprehension of the text of the Veda through

reading, thereupon naturally applies himself to the study of the Mimamsa, which

consists in a methodical discussion of the sentences constituting the text of

the Veda, and has for its result the accurate determination of the nature of

those things and their different modes. Through this study the student

ascertains the character of the injunctions of work which form part of the Veda,

and observes that all work leads only to non-permanent results; and as, on the

other hand, he immediately becomes aware that the Upanishad sections--which form

part of the Veda which he has apprehended through reading--refer to an infinite

and permanent result, viz. immortality, he applies himself to the study of the

Sârîraka-Mîmâmsâ, which consists in a

systematic

discussion of the Vedanta-texts, and has for its result the accurate

determination of their sense. That the fruit of mere works is transitory, while

the result of the knowledge of Brahman is something permanent, the Vedanta-texts

declare in many places--'And as here the world acquired by work perishes, so

there the world acquired by merit perishes' (Kh. Up. VIII, 1,6); 'That work of

his has an end' (Bri. Up. III, 8, 10); 'By non-permanent works the Permanent is

not obtained' (Ka. Up. I, 2, 10); 'Frail indeed are those boats, the sacrifices'

(Mu. Up. I, 2, 7); 'Let a Brahmana, after he has examined all these worlds that

are gained by works, acquire freedom from all desires. What is not made cannot

be gained by what is made. To understand this, let the pupil, with fuel in his

hand, go to a teacher who is learned and dwells entirely in Brahman. To that

pupil who has approached him respectfully, whose mind is altogether calm, the

wise teacher truly told that knowledge of Brahman through which he knows the

imperishable true

Person' (Mu. Up. I, 2, 12, l3). 'Told' here means 'he is to tell.'--On the

other hand, 'He who knows Brahman attains the Highest' (Taitt. Up. II, 1, 1);

'He who sees this does not see death' (Kh. Up. VII, 26, 2); 'He becomes a

self-ruler' (Kh. Up. VII, 25, 2); 'Knowing him he becomes immortal here' (Taitt.

Ar. III, 12, 7); 'Having known him he passes over death; there is no other path

to go' (Svet. Up. VI, 15); 'Having known as separate his Self and the Mover,

pleased thereby he goes to immortality' (Svet. Up. I, 6).

 

But--an objection here is raised--the mere learning of the Veda with its

auxiliary disciplines gives rise to the knowledge that the heavenly world and

the like are the results of works, and that all such results are transitory,

while immortality is the fruit of meditation on Brahman. Possessing such

knowledge, a person desirous of final release may at once proceed to the enquiry

into Brahman; and what need is there of a systematic consideration of religious

duty (i.e. of the study of the Purva Mimamsa)?--If this reasoning were valid, we

reply, tin--person desirous of release need not even apply himself to the study

of the Sariraka Mimamsa, since Brahman is known from the mere reading of the

Veda with its auxiliary disciplines.--True. Such knowledge arises indeed

immediately (without deeper enquiry). But a matter apprehended in this immediate

way is not raised above doubt and mistake. Hence a systematic discussion of the

Vedanta-texts must he undertaken in order that their sense may be fully

ascertained--We agree. But you will

have to admit that for the very same reason we must undertake a systematic

enquiry into religious duty! TBC...

 

 

 

 

 

 

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Question: Do samskaras of knowledge obtained from earlier births accrue in the study of brahman in this life?

 

Ramana Maharshi had no learning of vedas or vedanta but was able to enquire and dwell on the nature of brahman - which is confirmed by his later study and exposition of the real meaning of scriptures. so?

 

 

 

Richard Shaw Brown <rsbj66Planetary Group Group <planetary-gemology >; Sacred Group Group <sacred-objects >Wednesday, May 13, 2009 2:29:58 AM VEDANTA-SUTRAS (SRI-BHASHYA) - Sutra 1 (TBC)

 

VEDANTA-SUTRASWITHRAMANUJA'S SRI-BHASHYAMay my mind be filled with devotion towards the highest Brahman, the abode of Lakshmi who is luminously revealed in the Upanishads; who in sport produces, sustains, and reabsorbs the entire Universe; whose only aim is to foster the manifold classes of beings that humbly worship him.The nectar of the teaching of Parasara's son (Vyasa),--which was brought up from the middle of the milk-ocean of the Upanishads-- which restores to life the souls whose vital strength had departed owing to the heat of the fire of transmigratory existence--which was well guarded by the teachers of old—which was obscured by the mutual conflict of manifold opinions,--may intelligent men daily enjoy that as it is now presented to them in my words.The lengthy explanation (vritti) of the Brahma-sutras which was composed by the Reverend Bodhayana has been abridged by former teachers; according to their

views the words of the Sutras will be explained in this present work.FIRST ADHYAYA.FIRST PADA.FIRST SUTRA.1. Then therefore the enquiry into Brahman.In this Sûtra the word 'then' expresses immediate sequence; the word 'therefore' intimates that what has taken place (viz. the study of the karmakanda of the Veda) constitutes the reason (of the enquiry into Brahman). For the fact is that the enquiry into (lit.'the desire to know') Brahman--the fruit of which enquiry is infinite in nature and permanent--follows immediately in the case of him who, having read the Veda together with its auxiliary disciplines, has reached the knowledge that the fruit of mere works is limited and non-permanent, and hence has conceived the desire of final release.The compound 'brahmagignasa' is to be explained as 'the enquiry of Brahman,' the genitive case 'of Brahman' being understood to denote the object; in agreement with the special rule

as to the meaning of the genitive case, Panini II, 3, 65. It might be said that even if we accepted the general meaning of the genitive case--which is that of connexion in general--Brahman' s position (in the above compound) as an object would be established by the circumstance that the 'enquiry' demands an object; but in agreement with the principle that the direct denotation of a word is to be preferred to a meaning inferred we take the genitive case 'of Brahman' as denoting the object.The word 'Brahman' denotes the hightest Person (purushottama) , who isessentially free from all imperfections and possesses numberless classes of auspicious qualities of unsurpassable excellence. The term 'Brahman' is applied to any things which possess the quality of greatness (brihattva, from the root 'brih'); but primarily denotes that which possesses greatness, of essential nature as well as of qualities, in unlimited fulness; and such is only the Lord

of all. Hence the word 'Brahman' primarily denotes him alone, and in a secondary derivative sense only those things which possess some small part of the Lord's qualities; for it would be improper to assume several meanings for the word (so that it would denote primarily or directly more than one thing). The case is analogous to that of the term 'bhagavat 1.' The Lord only is enquired into, for the sake of immortality, by all those who are afflicted with the triad of pain. Hence the Lord of all is that Brahman which, according to the Sûtra, constitutes the object ofenquiry. The word 'gigñâsâ' is a desiderative formation meaning 'desire to know..' And as in the case of any desire the desired object is the chief thing, the Sûtra means to enjoin knowledge--which is the object of the desire of knowledge. The purport of the entire Sutra then is as follows: 'Since the fruit of works known through the earlier part of the Mimamsa is limited and

non-permanent, and since the fruit of the knowledge of Brahman--which knowledge is to be reached through the latter part of the Mimamsa--is unlimited and permanent; for this reason Brahman is to be known, after the knowledge of works has previously taken place.'--The same meaning is expressed by the Vrittikara when saying 'after the comprehension of works has taken place there follows the enquiry into Brahman.' And that the enquiry into works and that into Brahman constitute one body of doctrine, he (the Vrittikara) will declare later on 'this Sariraka-doctrine is connected withGaimini's doctrine as contained in sixteen adhyayas; this proves the two to constitute one body of doctrine.' Hence the earlier and the later Mimamsa are separate only in so far as there is a difference of matter to be taught by each; in the same way as the two halves of the Purva Mimamsa-stras, consisting of six adhyyas each, are separate 1; and as each adhyaya is separate.

The entire Mimamsa-satra—which begins with the Sutra 'Now therefore the enquiry into religious duty' and concludes with the Sutra '(From there is) no return on account of scriptural statement'-- has, owing to the special character of the contents, a definite order of internal succession. This is as follows. At first the precept 'one is to learn one's own text (svadhyaya)' enjoins the apprehension of that aggregate of syllables which is called 'Veda,' and is here referred to as 'svadhyaya.' Next there arises the desire to know of what nature the 'Learning' enjoined is to be, andhow it is to be done. Here there come in certain injunctions such as 'Let a Brahnmana be initiated in his eighth year' and 'The teacher is to make him recite the Veda'; and certain rules about special observances and restrictions- -such as 'having performed the upakarman on the full moon of Sravana or Praushthapada according to prescription, he is to study the sacred verses

for four months and a half--which enjoin all the required details.From all these it is understood that the study enjoined has for its result the apprehension of the aggregate of syllables called Veda, on the part of a pupil who has been initiated by a teacher sprung from a good family, leading a virtuous life, and possessing purity of soul; who practises certain special observances and restrictions; and who learns by repeating what is recited by the teacher.And this study of the Veda is of the nature of a samskara of the text, since the form of the injunction 'the Veda is to be studied' shows that the Veda is the object (of the action of studying). By a samskâra is understood an action whereby something is fitted to produce some other effect; and that the Veda should be the object of such a samskaâra is quite appropriate, since it gives rise to the knowledge of the four chief ends of human action--viz. religious duty, wealth, pleasure,

and final release--and of the means to effect them; and since it helps to effect those ends by itself also, viz. by mere mechanical repetition (apart from any knowledge to which it may give rise).The injunction as to the study of the Veda thus aims only at the apprehension of the aggregate of syllables (constituting the Veda) according to certain rules; it is in this way analogous to the recital of mantras.It is further observed that the Veda thus apprehended through readingspontaneously gives rise to the ideas of certain things subserving certain purposes. A person, therefore, who has formed notions of those things immediately, i.e. on the mere apprehension of the text of the Veda through reading, thereupon naturally applies himself to the study of the Mimamsa, which consists in a methodical discussion of the sentences constituting the text of the Veda, and has for its result the accurate determination of the nature of those things

and their different modes. Through this study the student ascertains the character of the injunctions of work which form part of the Veda, and observes that all work leads only to non-permanent results; and as, on the other hand, he immediately becomes aware that the Upanishad sections--which form part of the Veda which he has apprehended through reading--refer to an infinite and permanent result, viz. immortality, he applies himself to the study of the Sârîraka-Mîmâmsâ, which consists in asystematicdiscussion of the Vedanta-texts, and has for its result the accuratedetermination of their sense. That the fruit of mere works is transitory, while the result of the knowledge of Brahman is something permanent, the Vedanta-texts declare in many places--'And as here the world acquired by work perishes, so there the world acquired by merit perishes' (Kh. Up.. VIII, 1,6); 'That work of his has an end' (Bri. Up. III, 8, 10); 'By non-permanent

works the Permanent is not obtained' (Ka. Up. I, 2, 10); 'Frail indeed are those boats, the sacrifices' (Mu. Up. I, 2, 7); 'Let a Brahmana, after he has examined all these worlds that are gained by works, acquire freedom from all desires. What is not made cannot be gained by what is made. To understand this, let the pupil, with fuel in his hand, go to a teacher who is learned and dwells entirely in Brahman. To that pupil who has approached him respectfully, whose mind is altogether calm, the wise teacher truly told that knowledge of Brahman through which he knows the imperishable truePerson' (Mu. Up. I, 2, 12, l3). 'Told' here means 'he is to tell.'--On the other hand, 'He who knows Brahman attains the Highest' (Taitt. Up. II, 1, 1); 'He who sees this does not see death' (Kh. Up. VII, 26, 2); 'He becomes a self-ruler' (Kh. Up. VII, 25, 2); 'Knowing him he becomes immortal here' (Taitt. Ar. III, 12, 7); 'Having known him he passes over death; there

is no other path to go' (Svet. Up. VI, 15); 'Having known as separate his Self and the Mover, pleased thereby he goes to immortality' (Svet. Up. I, 6).But--an objection here is raised--the mere learning of the Veda with itsauxiliary disciplines gives rise to the knowledge that the heavenly world and the like are the results of works, and that all such results are transitory, while immortality is the fruit of meditation on Brahman. Possessing such knowledge, a person desirous of final release may at once proceed to the enquiry into Brahman; and what need is there of a systematic consideration of religious duty (i.e. of the study of the Purva Mimamsa)?--If this reasoning were valid, we reply, tin--person desirous of release need not even apply himself to the study of the Sariraka Mimamsa, since Brahman is known from the mere reading of the Veda with its auxiliary disciplines. --True. Such knowledge arises indeed immediately (without deeper

enquiry). But a matter apprehended in this immediate way is not raised above doubt and mistake. Hence a systematic discussion of the Vedanta-texts must he undertaken in order that their sense may be fully ascertained- -We agree. But you willhave to admit that for the very same reason we must undertake a systematic enquiry into religious duty! TBC...New Email addresses available on Get the Email name you & #39;ve always wanted on the new @ymail and @rocketmail. Hurry before someone else does!http://mail. promotions. / newdomains/ aa/