दासोऽहमिति मे बुद्धिः ददस्व दासवत्सलः। “दा”कार अवखण्डय दासमात्मीकुरुष्व ।
The Brahmasootram or Uttara Mimamsa – popularly called Vedanta – has two main schools: Non-Dual and Dual realities – each with several variations. Among them, the Visishtadwaita or qualified monism of Shri Ramanujacharya represents the older school of Bodhayana Vritti, written around 400 B.C. With time, the original concept has changed to Devotion or Bhakti cult, where the Vedic method of worship was replaced by the Pancharatra Agamas (as per जमदग्निः स्मृतिः). This was further strengthened in South India by the work of the twelve Alvar saints, who composed a series of four thousand poems called Nalayira-Prabandham. Following Natha Muni, Tanka, Dramida, Guhadeva, Kapardi, Bhaaroochi and Yamunacharya, Shri Ramanujacharya introduced knowledge (ज्ञानम्) and action (कर्म) concepts to the Devotion (भक्तिम्) cult. Son of Shri Keshavacharya and Kantimati, he was named Lakshmana because he showed unique characteristics (लक्षणम्) even in his childhood. After entering Sanyas, he became Ramanuja.
The first two main chapters of Brahmasootram are known as Synthesis (समन्वयः) and Harmony (अविरोधः). Vedanta harmonizes the apparent contradictions among Upanishads. There is a misconception that Vedanta is a separate school contradicting Sankhya, Yoga etc. This is wrong because the context of each Darshana is different. Sankhya (सांख्य) deals with the indiscernible and indivisible elements (भूत and तन्मात्र – एतेषां सूक्ष्मरूपं तु अनुद्भिन्नविभागकम्). Without coupling with each other (पञ्चीकरण), the elements cannot create. Vedanta deals with the discernible (जीवः and कर्म) and its relation (अंशाशिंभावसम्बन्धः) with the Absolute Indiscernible (परम्ब्रह्मः). Here Brahman (digital – व्यष्टिः) should be distinguished from Parambrahman (analog or समष्टिः). Brahman pervades everything externally and internally (बृहत्वात्, बृंहणत्वात्) giving base or position (ब्रह्म वै सर्वस्य प्रतिष्ठा) to the limited form including the Cosmic Egg (ब्रह्माण्डः), which is the universe (विश्वम्). The prefix Param means totality or best (प पूर्तौ+अम्, केवलम् – सर्वचरम् or परं उत्कृष्टम्). Though Brahman (digital – क्षेत्र-क्षेत्रज्ञ, पूरणात् पुरुषः) shows limited characteristics (पूर्णः संक्षिप्तशक्तिकः) of Parambrahman (analog – ज्ञः), the opposite is not true. Parambrahman is the Absolute Un-manifest and the repository of all powers (Brahmasootram 3-2-26, 3-3-15 to 18).
To understand this concept, let us take the example of Sat-Chit-Ananda. Chandogya Upanishad (8-3-5) defines Sat as the collective of Sa+tee+yam (तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति), which has been interpreted as representing Desire (इच्छा – कामस्तदग्रे समवर्तताधि – इच्छा तु तदुपाये स्यादिष्टोपायत्व धीः), Consciousness (ज्ञानम् – स्मृतिःपूर्वानुभूतार्थविषयज्ञानमुच्यते) and Action (क्रिया – ज्ञानजन्य भवेदिच्छा इच्छाजन्य कृतिभवेत्). The nature of Desire is ever and total affluence (नित्यप्राप्तिः). Limited in Jeeva, it becomes attachment (रागः – रञ्जनमिति, रज्यतेऽनेनेति वा, क्वचित् विषयेषु प्रीतिरूपिणी सा अतृप्तिः) that couples with others to evolve differently. The nature of Consciousness is Omniscience (सर्वज्ञता). Limited in Jeeva, it becomes knowledge/ignorance (विद्या/अविद्या – यथावस्तु हि या बुद्धिः सम्यग्ज्ञानं तदेव नः). The nature of Action is Omnipotence (सर्वकर्तृत्वः). Limited in Jeeva, it becomes limited potency (कला). The nature of Chit is Omnipresence (नित्यस्थितिः). Limited in Jeeva, it becomes time (कालः षड्भावयोगतः – जायते, अस्ति, वर्द्धते, विपरिणमते, अपक्षीयते, विनश्यति). The nature of Ananda is absolute freedom (सर्वस्वातन्त्र्यम्). Limited in Jeeva, it becomes determinism (नियतिः).
The second sootram of Brahmasootram is जन्माद्यस्य यतः. Because Brahma (ब्रह्म) is described as eternal (अजः) and the sootram contains the word creation etc. (जन्मादिः), commentators, ignoring Sootram 3-2-34 & 38 ibid, have interpreted ‘Asya’ (अस्य) to mean the creation (विश्वम्) by assuming that जन्मः stands for something created from a cause (जायते, उत्पत्तिः, जननं, उद्भवः etc). The context (पूर्वापर सङ्गति) shows that the word ‘Asya’ doesn’t imply the physical Universe (विश्वम्). The subject here is Brahman, which is unitary (मौलिकः) and fundamentally different from the Universe, which is compounded (यौगिकः). All perceptions (प्रत्ययः) are action based (रजसा उद्घाटितम्). Action (क्रिया) involves operation (व्यापारः). Operation (व्यापारः) transforms one into various forms (स्फूरणम्) in a sequence (क्रमः). Such transformations (स्फूरता) are of two types: as Self (अहम्) and as Nature (इदम्). The first is conscious (चेतनः) and is related to Brahma (चिद्रूपंहि सदा सत्यं नाचिद्रूपं कदाचन), as all observations end with unchanging (अक्रमदर्शिः) universal Self as “I know (जानाम्यहम्). The observed इदम् is related to विश्वम् (जगन्न भावो नाभावो भावाभाव विलक्षण) and inert (जडः), as it evolves in time (क्रमदर्शिः). Without any reference to the later, अस्य in the सूत्रम् can only mean Brahman – the subject (चेतन अहम्); and not the creation (जड इदम्). According to गणार्थकल्पद्रुमः, the root जन् also means प्रादुर्भावः. In that case, creation refers to an act of Brahman.
The interpretation (समन्वयः – ब्रह्मसूत्र 1-1-4) of Bodhayana Vritti to Ramanujacharya and of the Mayavadins from Ashtavakra to Bhartrhprapancha to Shankara Bhagavatpada, is derived from:
यस्मान्न जातः परो अन्यो अस्ति य आविवेश भूवनानि विश्वा.
प्रजापतिः प्रजया संरराणस्त्रीणि ज्योतीँषि सचते स षोडशी. – Shukla Yajurveda 8-17.
This has been indicated in Brahmasootram 3-3-35 to 37, 38, 33 &34. The above Veda mantra literally means: There is nothing that has not been created out of It (सृष्टब्रह्मः). It posits inside of everything (प्रविष्टब्रह्मः – तैत्तिरीयौपनिषद – 2-6). The sixteen-fold (षोडशी) creator Prajaapati, after inherently (सचते – सच् समवाये) engaging everything, regulates with Its three-fold splendor (त्रीणि ज्योतीँषि). Like all Mantras, this one also abounds in intrinsic meanings. In the Vedas, we find at least 12 different descriptions of Prajaapati. But the common description that fits all is, It is three-fold: a conglomerate of Atma, Praana and Pashu. Of these, Atma with reference to something (यस्य यदुक्थं ब्रह्मं च साम तत् तस्यात्मा) is that, which is the base or ground providing position for its existence (उक्थः – यतो उत्तिष्ठन्ति सर्वाणि भूतानि), is spread out everywhere in it externally and internally (ब्रह्मः – बृहत्वात्, बृंहणत्वात्), and is equally spread out everywhere (साम – समं इति मेने – आलोमेभ्यः आनखाग्रेभ्यः). Shatapatha Braahmanam 3-1-4-9 defines Pashu as synthesis (पशवो हि यज्ञः – यज सङ्गतिकरणे). Synthesis requires two objects and some binding energy (प्राणः) to synthesize something. In the Vedas, we find at least 18 different descriptions of Praana. However, the description of Chhandogya Upanishad 2-21-3 (यानि पञ्चधा त्रीणि त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति) is applicable here as it also defines the sixteen-fold creator (षोडशी प्रजापतिः). This is also consistent with Prashnopanishad 2-6 & 3-3 and Mundakopanishad 3-1-4.
The mantra speaks about three-fold splendor (त्रीणि ज्योतीँषि), but describes only two (सृष्टब्रह्मः or क्षरः, the physical aspect and प्रविष्टब्रह्मः or अक्षरः, the energy or quantum aspect) leaving out the third (प्रविविक्तब्रह्मः – विविक्त असंपृक्तः, प्रविविक्तः विविक्तमुखी or अव्ययः, the Conscious aspect) because It is indescribable (शास्त्रानधिकृतः) in speech or thought (यतो वाचो निवर्तन्ते अप्राप्यमनसा सह). It is eternal, omnipresent, immobile in parts (स्थाणुः), immobile as a whole (अचलः) and ever-lasting (Gita 2-24). According to the nature of perception, every description has three aspects: Adhyaatma, Adhibhoota and Adhidaiva or Adhiyagnya (Gita 8-3&4). Shankara Bhagavatpada calls these the Absolute (पारमार्थिकः), Superposition (प्रातिभाषिकः) and Operational (व्यवहारिकः) description (दृष्टिः). These are the Conscious, material and energy aspects. The प्रविविक्तः ब्रह्मः reflects the Conscious aspect, the सृष्टब्रह्मः reflects the material aspect and the प्रविष्टब्रह्मः reflects the energy or quantum aspects of everything. Shri Ramanujacharya calls these eternal (नित्यः), bound (बद्धः) and free (मुक्तः) Atma. This is explained in Brahmasootram 3-2-25, 28, 31, 32 & 34 and 2-3-43 (प्रकाशादिवत्…., प्रकाशाश्रयवद्वा…, परमतः….., सामान्यात्तु, स्थानविशेषात्…..अंशोनाना…).
Only such a threefold structure can become Prajapati (प्रजापतिः). The material interpretation is related to the common Self (आधिभौतिक भूतात्मा). Since it is related to created objects, it is called विकृतिः and कार्यः. Since in combination with elements it is morphed into various life forms, it is called शुक्रम् (शुच क्लेदे). Then there are the quantum or energy interpretation (अधिदैविक देवात्मा or नैगमिक आत्मा – वाङ्मयप्राणाङ्गीप्राण समवाये यो अयम् अङ्गीप्राणः स इतरेषां प्राणानां आत्मा) and the Sentient interpretation (आध्यात्मिक ब्रह्मात्मा or औपनिषद आत्मा – अव्ययपुरुषालम्वनः क्षरपुरुषसाधकोsक्षरपुरुषः). Though all these can be differentiated from each other, they are basically same – hence तदेव शुक्रं तद् ब्रह्मः तदेवामृतमुच्यते. Further, in relation to evolutionary states, there are अव्यक्तात्मा, महानात्मा, विज्ञानात्मा, प्रज्ञानात्मा, भूतात्मा etc. Thus, there are various types of Atma (आत्मा). But at the ultimate level, all coincide (परेऽव्यये सर्व एकीभवन्ति – मुण्डकउपनिषद–3-2-7).
The secret of deciphering ‘The Sixteen’ (षोडशी) is in Aitareya Aranyaka 2-3-8-20 (यदक्षरं पञ्चविधं समेति युजो युक्ता अभियत् संवहन्ति). The same text (2-2-2-10, also Gita 8-3) defines Aksharam as the mobilizing aspect of energy, which does not over-mobilize (एष ह्येभ्यः सर्वेभ्यो भूतेभ्यः क्षरति न चैनमतिक्षरन्ति), which defines the formula for coupling (पञ्चीकरणम्). According to Shwetashwetara Upanishad 1-8, Aksharam is always with Ksharam – the constituent or material part, as energy cannot exist without mass. According to Gita 3-15, Brahmaa is a derivative of Ksharam and He gives rise to action (कर्म) through Aksharam. According to Mundakopanishad 3-2-7, their combined state is Conserved (अव्ययः) – the Imperishable Continuum (Brahmasootram 1-1-31). Thus, the creation process is described in three different ways: starting from the non-physical Consciousness (अव्ययदृष्ट्या or स्वयम्भूमूला or ऊर्द्ध्वमूला अश्वत्थविद्या), to energy or quantum interpretation related (अक्षरदृष्ट्या or सूर्यमूला or हृदयमूला हिरण्यगर्भविद्या) and finally, material interpretation (क्षरदृष्ट्या or पृथिवीमूला or अधोमूला भूतभावनविद्या). The Mayavadins starting from Ashtavakra to Bhartrhprapancha to Shankara Bhagavatpada follow the highly technical first path (Brahmasootram-4-1-4). Chaitanya Mahaprabhu advises the third path because it is easy to understand by laymen (Brahmasootram-3-4-38). Bodhayana Vritti followed by Ramanujacharya uses the middle path by worshiping (Brahmasootram-3-4-34 to 37) the “Non-duality of Reality as characterized by attributes”.
Continue Reading.