SUBJECT MATTER OF THE FOUR CHAPTERS:
The first chapter deals with precisely naming the subject (विषय). This is also harmonization (समन्वय or संबन्ध) between the Universe (विश्वम) and Brahma (ब्रह्म) described differently in various Upanishads to precisely define our need for God realization. This becomes clear from Brahma Sootram 1-1-2 – जन्माद्यस्य यतः. All commentators have interpreted the word अस्य to mean the Universe (विश्वम) because the word जन्म has been interpreted to mean something created from a cause (उत्पत्ति). However, the word जन्म also means appearance in a different form (प्रादुर्भाव) – an act of Brahma. All actions (क्रिया) need some operation (व्यापार), which reveals the transformation of one into various forms (स्फुरण) in a sequence (क्रम). Such transformations (स्फूरता) are of two types: as immutable Self (अहं in अध्यात्म) and as ever-mutating non-Self (अदस in अधिदैव and इदं in अधिभुत). Self (अहं) is conscious (चेतन) and related to Brahma (चिद्रुपं हि सदा सत्यं नाचिद्रुपं कदाचन) as all observations end with an unchanging (अक्रमदर्शी) universal self identification as “I know…” (अहं जानामि…) about different objects (वाक or अर्थ) and/or concepts (भाव). इदं is related to the Universe (विश्वं – जगन्न भावो नाभावो भावाभावो विलक्षण), and inert (जड) as it continuously evolves in time (क्रमदर्शी).
Chaitanya Mahaprabhu says; the subject here is devotion (भक्ति), because only that can take our minds away from the worldly sufferings. Devotion, is defined by Narada as the love for another (सा तु परप्रेम रूपा). Available texts have published it wrongly [सा तस्मिन परमप्रेम रूपा or सा त्वस्मिन पर(म)प्रेम रूपा] possibly under the impression that the word ‘love for another’ may be confused with adultery (परकिया प्रेम). This contradicts the views of Narada, who in the 83rd Sootra of his treatise on Bhakti declares himself as “fearless of the prattle of people” (जनजल्पनिर्भयाः). Brevity should not be compromised for dirty minds. Further, तस्मिन or अस्मिन does not make any sense, as it is incomplete without an anticipatory (साकांक्ष) complement (like यस्मिन or कस्मिन), whereas the word तु indicates specific determination (तु विनिश्चये). They interpret अस्मिन to mean “in This”, without referring to who or what is signified by it (पर). Similarly, they interpret तु as ‘but’ without reference to any context. Since by definition, a Sootra must be unambiguous (असंदिग्धं) and universal (विश्वतोमुखं), their interpretation cannot be correct. Devotion is not restricted only to God, but can equally apply to the Nation, father, mother, teacher, etc., or the 11 forms described by Naarada in his 82nd Sootra. Thus “love for another” is the correct definition of devotion. Shaandilya also uses the word पर, though he supplements it with God (परानुरक्तिरीश्वरे), love for Whom is its extreme manifestation. If he meant devotion only for God, the word पर becomes superfluous, which is against the structure of a Sootra (स्वल्पाक्षरं). Here the text implies harmonization (समन्वय) between the devotee (part of विश्वम as जीव – Gita 7/4-5) and the Supreme Lover (ब्रह्म as कृष्ण). Thus, Mahaprabhu says, it is a book of devotion (भक्ति) for God realization.
The second chapter of Vedanta Sootram, according to सर्वदर्शन संग्रह of सायण माधव, deals with rationalization and synthesis (अविरोध) with other branches to determine the unified mechanism or process for God realization. Thus, this chapter discusses various other philosophies not to find fault in them, but to synthesize all views, though the commentators have tended to wrongly criticize other views because of sectarian consideration. This is against the Vedic dictum एकम सद्विप्रा वहुधा वदन्ति. Starting point and ending point of all branches of Vedic philosophy are different. This gives the appearance of contradiction like the description of the proverbial elephant by the six blind persons, who touched its different limbs and accurately described these differing from each other. Unless one has seen the elephant, he will find these statements as contradictory. But for one who has seen the elephant, there is no contradiction. Naarada also says the same thing (तस्मिंस्तज्जने भेदाभावात – Sootra 41).
Mahaprabhu says; Vedanta describes understanding about universal love (पुरुषार्थ शिरोमणि प्रेम महाधन) that is the necessity (प्रयोजन) for reading Vedanta. This statement may be questioned, as love is not one of the four essential goals of all living beings (पुरुषार्थ) described in scriptures:
- Synchronization with natural principles so that Nature is harmonized (धर्म),
- Generation and effective utilization of essentials and provision for emergencies (अर्थ),
- Procreation functions, and recreation and relational aspects (काम) and
- Liberation from worldly bondage (मोक्ष).
Definition of Love: To understand the views of Mahaprabhu, we have to understand what is love? Brahma, the Supreme Consciousness, is Omnipresent and Omniscient. Living beings also are a part of Brahma, but not omnipresent. This limitation, limits their knowledge. Whenever they cannot understand something due to such limitation, mind hangs at that point like a computer. Sometimes mind waver from object to object (क्षिप्त), at other times it hangs (मूढ), yet at other times, it may get a partial explanation and move to other subjects to hang again elsewhere (विक्षिप्त). [When such experience repeats for certain objects – repeatedly or sporadically – these create a bond (मोह) between person and the objects, which can be attractive (राग) or repulsive (द्वेष) based on whether the past experience was harmonious (सुख) or uncomfortable (दुःख). If it is harmonious, it generates attachment (अनुराग).] Sometimes we may prefer to think only about such harmonious objects or concepts (एकाग्र). Ultimately, we may be deeply immersed in it forgetting everything else (समाधि). These are the five mental states (चित्तवृत्ति) described by Patanjali in his Yoga Sootram 1-2. The mental states are regulated by the five fundamental interactions of nature (अंतर्याम, वहिर्याम, उपयाम, यातयाम, उद्याम) that generate five different states (नित्यगति, सम्प्रसाद गति, यज्ञ गति, साम्पराय गति, उरुगाय प्रतिष्ठा). These mental states are known in modern science as alpha, beta, theta, delta waves and gamma wave coupling which stabilizes memory (प्रतिष्ठित भवति).
When we perceive something which harmonizes favorably with our memory, it generates an inertia (संस्कार) drawing from related experiences, which continues thereafter till it is destroyed by pain (कष्ट), getting the object of desire (प्राप्ति) or knowing everything about the object of desire (ज्ञान). Continued attachment for something is called अनुराग, अनुरक्ति or प्रेम. When the attachment is for someone held in high esteem, it is called devotion (भक्ति). If the attachment is for someone held lower in order, it is called fondness (वात्सल्य). If the attachment is for someone considered equal, it is called friendship (मैत्री). All these are the attachment of one conscious being towards another conscious being. If such attachment is for some inert object including male/female body or gold, money, wine, etc, it is called lust (काम). If all these four types of continued attachments are concentrated in one place, it is called love (रति).
Love is possible only in two cases: with God or with own husband/wife. For this reason, Naarada describes love as immutable (अमृतस्वरूपा च). He goes on to declare that those who are in love do not have any desire for anything else: they are free from grief or hatred; they do not rejoice over or do they exert themselves for anything (यत प्राप्य न किंचित वाञ्छति न शोचति न द्वेष्टि न रमते नोत्साही भवति). Anything that has a physical form is mutable. Love being a mental construct, is unphysical – hence not mutable. Relation with other male/female does not fulfill the above criteria as neither all four conditions for love are satisfied nor the symptoms described by Naarada are seen in them – hence it is lust for the inert body only (जाराणामिव – according to Naarada – सूत्र 23). Further, Naarada adds; the primary devotee follows only one (भक्ता एकान्तिनो मुख्याः – 67 ibid). Hence Bhartrhhari says: choose any one God and between having one wife or no wife (एको देवो केशवो वा शिवो वा. एका नारी सुन्दरी वा दरी वा). Amaruka also says the same thing (कोयं काहमिति प्रवृत्तसूरता जानाति या नान्तरं. रन्तु सा रमणी स एव रमणः शेषौ तु जाया पति). Jayadeva and Ramakrishna exemplified this when they saw God in their respective wives. Since love – being creative and anti-destructive – encompasses synchronization with natural principles to harmonize with Natural principles (धर्म), and leads to liberation from worldly bondage (मोक्ष) through taking mind away from other subjects, it combines two essential goals of all living beings (पुरुषार्थ) described in scriptures.
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