वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद्यतयः शुद्धसत्त्वाः ।
ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यंति सर्वे।
मुण्डकोपनिषद – 3-2-6
सर्वं हि विज्ञानमतो यथार्थकं श्रुतिस्मृतिभ्यो निखिलस्य वस्तुनः ।
ब्रह्मात्मकत्वादिति वेदविन्मतं त्रिरूपतापि श्रुतिसूत्र-साधिता ।
All scientific interpretations of the Vedas are valid – being universal.
श्री निम्बार्काचार्य in दशश्लोकी.
The term Vedanta (वेदान्त), also known as Uttara Mimaamsaa (उत्तर मिमांसा), is a combination of two words: veda and anta, which literally means, the ending chapters of Vedic literature. Etymologically Veda (वेद) has a composite meaning, which can be summarized as knowledge (विद ज्ञाने) obtained after deep analysis (विद विचारणे) of all aspects (विद चेतनाख्यान निवासेषु) of everything that exists (विद सत्तायाम) to reach the ultimate goal (विद्लृ लाभे). Anta (अन्त), which literally means end, here implies resolution of all contradictions. Vedic literature has four divisions: Samhitaa (संहिता) dealing primarily with Consciousness (ब्रह्म) and secondarily with the universe (विश्वम), Braahmana (ब्राह्मण) dealing with the same subject with emphasis reversed, Aaranyaka (आरण्यक) dealing with practical applications (उपासना) and Upanishad (उपनिषद), which are selected chapters of the other three. Some statements in these texts appear to be contradictory. The branch that resolves the apparent contradictions of Braahmanas dealing with the physical universe (विश्वम) is called Poorva Mimaamsaa (पूर्व मिमांसा). The branch that resolves the apparent contradictions of the last part of the Vedic literature, i.e., Upanishads dealing with Brahma is called Uttara Mimaamsaa or Vedanta. The books known as Brahma Sootram or Vedanta Sootram compiled by Vedavyasa (वेदव्यास) is the first authoritative text on Vedanta. Shrimat Bhaagavatam (श्रीमद भागवतम), also written by Vedavyasa, is treated as a commentary of Vedanta. Bhagavat Gitaa (भगवत गीता) is the essence of all Upanishads (सर्वोपनिषद सार). Thus, both complement each other.
Vedas classify everything into quadrilateral aspects (चतुष्ट्यम वा इदम सर्वम – कौषितकि ब्राह्मणम 2-1). These are also called the four faces of Brahmaa (चतुर्मुख ब्रह्मा). The four components for action are: desire for action due to realization of a deficiency (ज्ञान जन्य भवेत इछा), planning operation due to knowledge of the mechanism for its rectification (इछा जन्य कृति भवेत), actualization of the time variant process (कृति जन्य भवेत कार्य) and final result that is time invariant (तदेतत कृतमुच्यते). Thus, Brahma sootram has four sections dealing with these aspects leading step by step.
All Vedic discourses start with following four introductory conditions (अनुवन्ध चतुष्टयम):
- Precise consideration and naming of the subject (विषय or अभिधेय),
- Necessity of knowing that subject (प्रयोजन),
- Relationship of this knowledge to the need to be fulfilled (संबन्ध) and
- The rightful person who can benefit most from such study (अधिकारी).
The four sections of Brahma sootram deal with these four aspects. Shri Chaitanya Mahaaprabhu also accepts this classification (चैतन्य चरितामृत – मध्य – 20/124-126). He advocates total devotion to the Supreme Godhead as the only path to liberation (20/136, 139 ibid). Knowledge without devotion can be of no use (22/17, 18, 21 ibid). Devotion should be only for God (by implication, for no one else) and with a view to seek liberation only (22/35 ibid). Devotion has been defined by Roopa Goswaami as total surrender to Krishna, devoid of other desires and not subjected to knowledge, action, etc. This is also the view of Naarada etc., in the Bhakti Sootras.
There is one more view on the subject matter of the four chapters. What is commonly understood as ‘liberation’ (मोक्ष or मुक्ति) is freedom from the cycles of birth and death. There are two ways to approach it: Self-induced liberation (परामुक्ति) or Non-Self induced liberation (अपरा मुक्ति). The former follows the knowledge route (ज्ञानयोग or बुद्धियोग or सांख्ययोग), while the later follows devotional route (भक्ति योग or उपासना योग). Non-attachment (निष्कामकर्मयोग) is a part of the former, as it leads to detachment (कर्मसंन्यास) and then to knowledge. The Self-induced liberation (परामुक्ति) has two divisions: phased liberation (क्रममुक्ति) and instant liberation (सद्योमुक्ति). Phased liberation requires long practice. Instant liberation has two divisions: total renunciation (क्षिणोदर्क) and all embracing (भुमोदर्क). In the former, everything including food is given up while meditating on the Godhead and identifying the Self with Universal (कैवल्यमुक्ति – गीता–2/55-59). In the later case, total non-differentiation is practiced till death, so that there is no concept of “others” (विदेहमुक्ति– गीता – 2/61, 70-71). Such a person treats gold and stone equally like the legendary Trailanga Swami.
Liberation through devotion is Non-Self induced (accepting the duality of individual or जीव from the Universal ब्रह्म – and trying for unification – hence called so – अपरा मुक्ति). It has four divisions: attaining the same plane or sphere as the Universal (सालोक्य), attaining proximity to the Universal (सामीप्य), attaining same form as the Universal (सारूप्य), and total identification with the Universal (सायुज्य). The four sections of Brahma sootram deal respectively with these four aspects. The first section deals with the plane of the Universal (सालोक्य). The second section deals with attaining proximity to the Universal (सामीप्य) through synthesis of various apparently contradictory views. The third section deals with various mechanisms to approach the Universal (सारूप्य). The last section deals with the final result of total identification with the Universal (सायुज्य).
Continure reading.
