Hindu Books > Hindu Scriptures > The Vedanta - Sutras > Adhyaya I > Pada I

First Pada MAY my mind be filled with devotion towards the highest Brahman, the abode of Lakshmi who is luminously revealed in the Upanishads .... [ More... ] 1. Then Therefore The Enquiry Into Brahman In this Sutra 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). [ More... ] The Small Purvapaksha But--a further objection is urged--as that which has to precede the systematic enquiry into Brahman we should assign something which that enquiry necessarily presupposes. [ More... ] The Small Siddhanta To this argumentation we make the following reply. We admit that release consists only in the cessation of Nescience, and that this cessation results entirely from the knowledge of Brahman. [ More... ] The Great Purvapaksha Brahman, which is pure intelligence and opposed to all difference, constitutes the only reality; and everything else, i.e. the plurality of manifold knowing subjects, objects of knowledge .... [ More... ] The Great Siddhanta This entire theory rests on a fictitious foundation of altogether hollow and vicious arguments, incapable of being stated in definite logical alternatives. [ More... ] There Is No Proof Of Non-Differenced Substance To enter into details.--Those who maintain the doctrine of a substance devoid of all difference have no right to assert that this or that is a proof of such a substance.... [ More... ] Sabda Proves Difference As to sound (speech; sabda) it is specially apparent that it possesses the power of denoting only such things as are affected with difference. Speech operates with words and sentences. [ More... ] Pratyaksha--Even Of The Nirvikalpaka Kind--Proves Difference Perception in the next place--with its two subdivisions of non-determinate (nirvikalpaka) and determinate (savikalpaka) perception--also cannot be a means of knowledge for things devoid of difference. [ More... ] The Bhedabheda View Is Untenable The same arguments tend to refute the view that there is difference and absence of difference at the same time (the so-called bhedâbheda view). [ More... ] Inference Also Teaches Difference Perception thus having for its object only what is marked by difference, inference also is in the same case .... [ More... ] Perception Does Not Reveal Mere Being In reply to the assertion that perception causes the apprehension of pure Being only, and therefore cannot have difference for its object .... [ More... ] Plurality Is Not Unreal Next as to the assertion that all difference presented in our cognition-as of jars, pieces of cloth and the like .... [ More... ] Being And Consciousness Are Not One Hence mere Being does not alone constitute reality. And as the distinction between consciousness and its objects. [ More... ] The True Meaning Of Svayamprakasatva We next take up the point as to the self-luminousness of consciousness. The contention that consciousness is not an object holds good for the knowing Self at the time .... [ More... ] Consciousness Is Not Eternal It was further maintained by the pûrvapakshin that as consciousness is self-established it has no antecedent non-existence and so on .... [ More... ] There Is No Consciousness Without Object Nor is there any consciousness devoid of objects; for nothing of this kind is ever known. [ More... ] Consciousness Is Capable Of Change Against the assertion that the alleged non-origination of consciousness at the same time proves that consciousness is not capable of any other changes (p. 36). [ More... ] Consciousness Is The Attribute Of A Permanent Conscious Self Let it then be said that consciousness is proof (siddhih) itself. Proof of what, we ask in reply, and to whom? If no definite answer can be given to these two questions.... [ More... ] The View That The Conscious Subject Is Something Unreal, Due To The Ahamkara, Cannot Be Maintained We turn to a further point. You maintain that consciousness which is in reality devoid alike of objects and substrate presents itself, owing to error .... [ More... ] The Conscious Subject Persists In Deep Sleep We now come to the question as to the nature of deep sleep. In deep sleep the quality of darkness prevails in the mind and there is no consciousness of outward things ... [ More... ] The Conscious Subject Persists In The State Of Release To maintain that the consciousness of the 'I' does not persist in the state of final release is again altogether inappropriate. [ More... ] In Cases Of Scripture Conflicting With Perception, Scripture Is Not Stronger With reference to the assertion that Perception, which depends on the view of plurality, is based on some defect and hence admits of being otherwise accounted for .... [ More... ] No Scriptural Texts Teach A Brahman Devoid Of All Difference We now turn to the assertion that certain scriptural texts, as e.g. 'Being only was this in the beginning,' are meant to teach that there truly exists only one homogeneous substance. [ More... ] Nor Do Smriti And Purana Teach Such A Doctrine Nor is it true that also according to Smriti and Puranas only non-differenced consciousness is real and everything else unreal. [ More... ] The Theory Of Nescience Cannot Be Proved We now proceed to the consideration of Nescience.--According to the view of our opponent, this entire world, with all its endless distinctions of Ruler, creatures ruled, and so on. [ More... ] All Knowledge Is Of The Real 'Those who understand the Veda hold that all cognition has for its object what is real; for.Sruti and Smriti alike teach that everything participates in the nature of everything else. [ More... ] Neither Scripture Nor Smriti And Purana Teach Nescience The assertion that Nescience--to be defined neither as that which is nor as that which is not--rests on the authority of Scripture is untrue. [ More... ] Scripture Does Not Teach That Release Is Due To The Knowledge Of A Non-Qualified Brahman Nor can we admit the assertion that Scripture teaches the cessation of avidya to spring only from the cognition of a Brahman devoid of all difference. [ More... ] Summary Statement As To The Way In Which Different Scriptural Texts Are To Reconciled The whole matter may be summarily stated as follows. Some texts declare a distinction of nature between non-intelligent matter, intelligent beings, and Brahman .... [ More... ] Nescience Cannot Be Terminated By The Simple Act Of Cognising Brahman As The Universal Self The doctrine, again, that Nescience is put an end to by the cognition of Brahman being the Self of all can in no way be upheld; for as bondage is something real it cannot be put an end to by knowledge. [ More... ] The Vedantin Aiming To Ascertain The Nature Of Brahman From Scripture,... Here another prima facie view finally presents itself. The power of words to denote things cannot be ascertained in any way but by observing the speech and actions of experienced people. [ More... ] 2. Brahman Is That From Which The Origin Of This World Proceed The expression 'the origin', &c., means 'creation, subsistence, and reabsorption'. The 'this' (in 'of this') denotes this entire world with its manifold wonderful arrangements .... [ More... ] 3. Because Scripture Is The Source Of The Knowledge Of Brahman Because Brahman, being raised above all contact with the senses, is not an object of perception and the other means of proof, but to be known through Scripture only.... [ More... ] 4. The Connexion Of Scripture With The Highest Aim Of Man The word 'but' is meant to rebut the objection raised. That, i.e. the authoritativeness of Scripture with regard to Brahman, is possible, on account of samanvaya .... [ More... ] 5. Seeing That Which Is Not Founded On Scripture... We have maintained that what is taught by the texts relative to the origination of the world is Brahman, omniscient, and so on. [ More... ] 6. The Word 'Seeing' Has A Secondary (Figurative) Meaning The contention that, because, in passages standing close by, the word 'seeing' is used in a secondary sense, the 'seeing' predicated of the Sat ('Being') is also to be taken in a secondary sense .... [ More... ] 7. Because Release Is Taught Of Him Who Takes His Stand On It Svetaketu, who is desirous of final release, is at first--by means of the clause 'Thou art that'--instructed to meditate on himself as having his Self in that which truly is .... [ More... ] 8. And Because There Is No Statement Of Its Having To Be Set Aside If the word 'Sat' denoted the Pradhâna as the cause of the world, we should expect the text to teach that the idea of having his Self in that 'Sat' should be set aside by .... [ More... ] 9. And On Account Of The Contradiction Of The Initial Statement The Pradhana's being the cause of the world would imply a contradiction of the initial statement, viz. that through the knowledge of one thing all things are to be known. [ More... ] 10. On Account Of (The Individual Soul) Going To The Self With reference to the 'Sat' the text says, 'Learn from me the true nature of sleep. When a man sleeps here, he becomes united with the Sat, he is gone to his own (Self). [ More... ] 11. On Account Of The Uniformity Of View 'In the beginning the Self was all this; there was nothing else whatsoever thinking. [ More... ] 12. And Because It Is Directly Stated In Scripture The text of the same Upanishad directly declares that the being denoted by the word 'Sat' evolves, as the universal Self, names and forms .... [ More... ] 13. The Self Consisting Of Bliss Is The Highest Self On Account Of Multiplication We read in the text of the Taittiriyas, 'Different from this Self, which consists of Understanding, is the other inner Self which consists of bliss' (Taitt. Up. II, 5). [ More... ] 14. If, On Account Of Its Being A Word Denoting An Effect... We deny the conclusion of the Purvapakshin, on the ground of there being abundance of bliss in the highest Brahman, and 'abundance' being one of the possible meanings of -maya. [ More... ] 15. And Because He Is Declared To Be The Cause Of Thatra 'For who could breathe, who could breathe forth, if that bliss existed not in the ether? He alone causes bliss' (Taitt. Up. II, 7). [ More... ] 16. And Because That (Brahman) Which Is Referred To In The Mantra... That Brahman which is described in the mantra, 'True Being, knowledge, infinite is Biahman,' is proclaimed as the Self abounding in bliss. [ More... ] 17. Not The Other, On Account Of Impossibility The other than the highest Self, i.e. the one called giva, even in the state of release, is not that Self which the mantra describes; for this is not possible. [ More... ] 18. And On Account Of The Declaration Of Difference The part of the chapter--beginning with the words 'From that same Self there sprang ether'--which sets forth the nature of the Brahman referred to in the mantra .... [ More... ] 19. And On Account Of Desire, There Is No Regard To What Is Inferred In order that the individual soul which is enthralled by Nescience may operate as the cause of the world, it must needs be connected with non-sentient matter .... [ More... ] 20. And Scripture Teaches The Joining Of This With That 'A flavour he is indeed; having obtained a flavour this one enjoys bliss' (Taitt. Up. II, 7). This text declares that this one, i.e. the so-called individual soul, enjoys bliss through obtaining the anandamaya, here called 'flavour.' [ More... ] 21. The One Within The Sun And The Eye... It is said in the Khandogya: 'Now that person bright as gold, who is seen within the sun, with beard bright as gold and hair bright as gold .... [ More... ] 22. And On Account Of The Declaration Of Difference There are texts which clearly state that the highest self is different from Aditya and the other individual souls. [ More... ] 23. Ether Is Brahman... We read in the Khandogya (I, 9), 'What is the origin of this world?' 'Ether,' he replied. 'For all these beings spring from the ether only, and return into the ether. [ More... ] 24. For The Same Reason Breath Is Brahman We read in the Khandogya (I, 10; ii), 'Prastotri, that deity which belongs to the Prastava,' &c.; and further on, 'which then is that deity? [ More... ] 25. The Light Is Brahman... We read in the Khandogya. (III, 13, 7), 'Now that light which shines above this heaven, higher than everything, in the highest worlds beyond which there are no other worlds .... [ More... ] 26. If It Be Objected That Brahman Is Not Denoted... The previous section at first refers to the metre called Gâyatrî, 'The Gâyatrî indeed is everything' (III, 12, 1), and then introduces--with the words 'this is also declared by a Rik verse' .... [ More... ] 27. And Thus Also, Because Thus Only The Designation Of The Beings... The text, moreover, designates the Gayatri as having four feet, after having referred to the beings .... [ More... ] 28. If It Be Said That Brahman Is Not Recognised... In the former passage, 'three feet of it are what is immortal in heaven,' heaven is referred to as the abode of the being under discussion .... [ More... ] 29. Prana Is Brahman... We read in the Pratardana-vidya in the Kaushîtaki-brahmana that 'Pratardana, the son of Divodasa, came, by fighting and strength, to the beloved abode of Indra.' [ More... ] 30. If It Be Said That Brahman Is Not Denoted... An objection is raised.--That the being introduced as Indra and Prana should be the highest Brahman, for the reason that it is identical with him who, later on .... [ More... ] 31. The Instruction Given By Indra About Himself... The instruction which, in the passages quoted, Indra gives as to the object of meditation, i.e. Brahman constituting his Self, is not based on such an insight .... [ More... ] 32. If It Be Said That Brahman Is Not Meant... An objection is raised. 'Let none try to find out what speech is, let him know the speaker'; 'I slew the three-headed son of Tvashtri .... 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Published on: 2003-07-04 (1230 reads)