Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India Br a h m a Su t r a s by Sw a m i Siv a n a n d a The Divine Life Socie t y Siva na nda As hra m, Ris hike s h, India TABLE OF CONTENTS q Pre fa ceq Pra ye rsq Int roduct ion CHAP TER I - SAMANVAYA ADHYAYASe c t io n 1 ( Su t r a s 1 - 3 1 ) q Int roduct ion a nd Synops isq Jijna s a dhika ra na m: Topic 1 ( Sut ra 1)q Ja nma dya dhika ra na m: Topic 2 ( Sut ra 2)q Sa s t ra yonit va dhika ra na m: Topic 3 ( Sut ra 3)q Sa ma nva ya dhika ra na m: Topic 4 ( Sut ra 4)q Iks ha t ya dya dhika ra na m: Topic 5 ( Sut ra s 5- 11)q Ana nda ma ya dhika ra na m: Topic 6 ( Sut ra s 12- 19)q Ant a ra dhika ra na m: Topic 7 ( Sut ra s 20- 21)q Aka s a dhika ra na m: Topic 8 ( Sut ra 22)q Pra na dhika ra na m: Topic 9 ( Sut ra 23)q Jyot is cha ra na dhika ra na m: Topic 10 ( Sut ra s 24- 27)q Pra t a rda na dhika ra na m: Topic 11 ( Sut ra s 28- 31) Se c t io n 2 ( Su t r a s 3 2 - 6 3 )q Int roduct ion a nd Synops isq Sa rva t ra Pra s iddhya dhika ra na m: Topic 1 ( Sut ra s 1- 8)q At t ra dhika ra na m: Topic 2 ( Sut ra s 9- 10)q Guha pra vis ht a dhika ra na m: Topic 3 ( Sut ra s 11- 12)q Ant a ra dhika ra na m: Topic 4 ( Sut ra s 13- 17)q Ant a rya mya dhika ra na m: Topic 5 ( Sut ra s 18- 20)q Adris ya t va dhika ra na m: Topic 6 ( Sut ra s 21- 23)q Va is va na ra dhika ra na m: Topic 7 ( Sut ra s 24- 32) Se c t io n 3 ( Su t r a s 6 4 - 1 0 6 )q Int roduct ion a nd Synops isq Dyubhva dya dhika ra na m : Topic 1 ( Sut ra s 1- 7)q Bhuma dhika ra na m: Topic 2 ( Sut ra s 8- 9)file:///C|/PDF/BrahmaSutra_1.html (1 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, Indiaq Aks ha ra dhika ra na m: Topic 3 ( Sut ra s 10- 12)q Iks ha t ika rma vya pa de s a dhika ra na m: Topic 4 ( Sut ra 13)q Da ha ra dhika ra na m: Topic 5 ( Sut ra s 14- 21)q Anukrit ya dhika ra na m: Topic 6 ( Sut ra s 22- 23)q Pra mit a dhika ra na m: Topic 7 ( Sut ra s 24- 25)q De va t a dhika ra na m: Topic 8 ( Sut ra s 26- 33)q Apa s udra dhika ra na m: Topic 9 ( Sut ra s 34- 38)q Ka mpa na dhika ra na m: Topic 10 ( Sut ra 39)q Jyot ira dhika ra na m: Topic 11 ( Sut ra 40)q Art ha nt a ra t va divya pa de s a dhika ra na m: Topic 12 ( Sut ra 41)q Sus hupt yut kra nt ya dhika ra na m: Topic 13 ( Sut ra s 42- 43) Se c t io n 4 ( Su t r a s 1 0 7 - 1 3 4 )q Int roduct ion a nd Synops isq Anuma nika dhika ra na m: Topic 1 ( Sut ra s 1- 7)q Cha ma s a dhika ra na m: Topic 2 ( Sut ra s 8- 10)q Sa nkhyopa s a ngra ha dhika ra na m: Topic 3 ( Sut ra s 11- 13)q Ka ra na t va dhika ra na m: Topic 4 ( Sut ra s 14- 15)q Ba la kya dhika ra na m: Topic 5 ( Sut ra s 16- 18)q Va kya nva ya dhika ra na m: Topic 6 ( Sut ra s 19- 22)q Pra krt ya dhika ra na m: Topic 7 ( Sut ra 23- 27)q Sa rva vya khya na dhika ra na m: Topic 8 ( Sut ra 28) To Sr i Vy a s a Bh a g a v a n Sr i J a g a d g u r u Sa n k a r a c h a r y a a n d Sr im a d Ap p a y y a Dik s h it a r P REFACE It ne e d not be ove r- e mpha s is e d t ha t t he Bra hma Sut ra s , or t he Nya ya -Pra s t ha na of t he t ria d of India n Philos ophica l t re a t is e s hold s upre me s wa y ove r t he la t e r ra t iona lis t ic a nd s chola s t ic de ve lopme nt s . Right from t he might y bra in of Sa nka ra down t o t he ma s t e r- int e lle ct s like Sriha rs ha , Chit s ukha a nd Ma dhus uda na , t he ma in pole mics ha ve be e n occupie d wit h t he t a s k of e s t a blis hing t he doct rine of Abs olut e Monis m a nd re fut ing t he vie ws cont ra ry t o it , by a ppe a l t o logic a s we ll a s a ut horit y a like , which find t he ir s e e ds a lre a dy s own in t he Bra hma Sut ra s . The founde r of a ne w re ligious a nd philos ophica l s chool ha d s imply t o writ e a ne w comme nt a ry on t he Bra hma Sut ra s s o t ha t his vie w ma y be a cce pt e d by t he ma s s of pe ople . Such is t he a ut horit y of t he Bra hma Sut ra s , t he work of file:///C|/PDF/BrahmaSutra_1.html (2 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, IndiaBa a da ra ya na . Comme nt a rie s t he re ha ve be e n ma ny on t he Bra hma Sut ra s , but e it he r t he y a re t oo s hort a nd ins ufficie nt t o be us e ful for a compre he ns ive s t udy of t he Sut ra s , or a re e xt re me ly t ough a nd a bs t rus e t o be ut ilis e d by me n of ordina ry unde rs t a nding. This work of Swa mi Siva na nda is of a Unique t ype in it s e lf, unriva lle d by a ny ot he r. This comme nt a ry is ne it he r t oo s hort t o be us e le s s , nor t oo ve rbos e t o be unint e lligible , but follows a v ia m e dia cours e , us e ful t o one a nd a ll, ma inly t he s pirit ua l a s pira nt s , who wa nt t hought , not me re word. Swa miji ha s got his own inimit a ble wa y of writ ing, which is a boon t o t he inquis it ive s t ude nt on t he s pirit ua l pa t h. All re a l a s pira nt s a ft e r Trut h s hould pos s e s s t his book, for it is a guide - light t ha t is ca pa ble of s t e e ring t he m a cros s t he s e a of ignora nce a nd doubt . Swa miji ha s le ft not hing uns a id t ha t ma y be us e ful t o t he s t ude nt of t he Bra hma Sut ra s , a nd in a ddit ion ha s give n us e ful informa t ion which will not be found in ot he r not e s a nd comme nt a rie s . The divis ion of e a ch Pa da int o t he re le va nt Adhika ra na s ma rking a t t he s a me t ime t he numbe r of Sut ra s t he y cont a in, t he s ubje ct ma t t e r t he y t re a t of, a nd t he a ccompa nime nt of e a ch Sut ra by t he s e ria l numbe r from t he ve ry be ginning is for t he us e a nd guida nce of t he s t ude nt . An e la bora t e int roduct ion pre ce de s t he work in a ddit ion t o a s hort int roduct ion a nd a s umma ry of t he diffe re nt Adhika ra na s pre ce ding e a ch Pa da . The s e a re a ll a boon t o t he s t ude nt of t he Bra hma Sut ra s for which t he incompa ra ble Swa miji ha s t o be e ulogis e d. Ea ch Sut ra a ls o cont a ins a word- by-word me a ning a nd a running t ra ns la t ion. More ne e d not be s a id t ha n t ha t t he product ion is a ma rve llous one . Swa miji ha s comple t e d his a nnot a t ions on t he Pra s t ha na t ra ya wit h his Bra hma Sut ra s . His writ ings a re t oo fa mous t o ne ce s s it a t e furt he r int roduct ion. The t e xt of t he Bra hma Sut ra s ha s be e n include d he re in t o e na ble t he re a de rs t o do Sva dhya ya a nd ge t t he m by he a rt for purpos e s of me dit a t ion. Sri Vya s a Purnima THE DIVINE LIFE SOCIETY 28t h July, 1999 DHYANA SLOKAS I pros t ra t e mys e lf be fore t ha t Guru, t he Exis t e nce , de void of t he t hre e Guna s , be yond compre he ns ion, t he wit ne s s of a ll me nt a l funct ions , cha nge le s s a nd pure , one a nd e t e rna l, t ra ns ce nding t he pa irs of oppos it e s , e xpa ns ive like t he s ky, re a cha ble t hrough t he s e nt e nce s like ' Thou a rt Tha t ' , t he Blis s of Bra hma n, t he Give r of Supre me Ha ppine s s , t he Ma s s of Abs olut e Wis dom. file:///C|/PDF/BrahmaSutra_1.html (3 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India He whom t he Sa iva s wors hip a s Siva ; t he Ve da nt ins a s t he Abs olut e ( Bra hma n) ; t he Buddhis t s a s Lord Buddha ; t he logicia ns , t he e xpe rt s in t he t he ory of knowle dge , a s t he Cre a t or; t hos e following t he t e a chings of Ja ina a s t he Arha t a nd t he rit ua lis t s a s t he Sa crifice ; ma y t ha t Ha ri, t he Lord of t he t hre e worlds , give you t he de s ire d obje ct . I wors hip t he gre a t Ris hi Vya s a , who is ca lle d Kris hna - dva ipa ya na , who is wors hippe d by gods , me n a nd As ura s a like , who is t he form of Vis hnu, who is like t he light of t he ris ing s un t o t he da rkne s s of t he impurit ie s of t he a ge of Ka li, who be longs t o t he fa mily of Va s is ht ha , who divide d t he Ve da s int o diffe re nt s e ct ions , who is t he s e e d of Dha rma , who wrot e t he Pura na s , t he Bra hma Sut ra s , t he Ma ha bha ra t a a nd t he Smrit i. I cont e mpla t e on Sa nka ra cha rya , who is s e a t e d in Pa dma s a na , who is t ra nquil, who is e s t a blis he d in s e lf- re s t ra int , whos e glory is like t ha t of t he e ne my of Cupid, who we a rs t he s a cre d a s he s s hining on his fore he a d, whos e s miling fa ce re s e mble s t he blos s ome d lot us , who ha s lot us - like e ye s , whos e ne ck is conch- like , holding book in one ha nd a nd indica t ing Jna na - mudra ( wit h a not he r ha nd) , who is a dore d by t he fore mos t of gods , who give s boons t o t hos e who pros t ra t e t o him. SRI SANKARDESI KASHTAM ( b y Ha s t a m a la k a ) 1. O oce a n of t he ne ct a r of illumine d knowle dge of t he whole Sa s t ra s ! Thou ha s t re ve a le d t he t re a s ure of t he me a ning of t he gre a t Upa nis ha ds . I me dit a t e on Thy pure Lot us Fe e t in my he a rt , O Sa nka ra De s ika ( Acha rya ) , be Thou my re fuge . 2. O oce a n of me rcy! Prot e ct me who a m a fflict e d s ore ly by t he pa ins of Sa ms a ra ; Thou ha s t e xpounde d t he t rut h of t he va rious s chools of philos ophy, O Sa nka ra De s ika , be Thou my re fuge . 3. By The e t he huma nit y ha s a t t a ine d ha ppine s s . Thou a rt e ndowe d wit h a fine int e lle ct re fle ct ing Se lf- knowle dge . I me dit a t e on The e who e xpounde d t he ide nt it y of Jiva a nd Is va ra , O Sa nka ra , be Thou my re fuge . 4. Thou a rt my God - t hus t hinking my mind be ca me full of joy. Re move t he gre a t oce a n of de lus ion in me , O Sa nka ra , be Thou my re fuge . 5. It is t hrough va rious me rit orious a ct ions done by me for a long t ime t ha t I ha ve got in me a love for t he vis ion of Thy Lot us Fe e t . Prot e ct t his humble s e lf, O Sa nka ra , be Thou my re fuge . 6. For t he re de mpt ion of ma nkind gre a t s ouls like Thy Se lf move a bout from pla ce t o pla ce . Thou s e e ms t t o me like t he pure a nd re s ple nde nt s un, O Sa nka ra , file:///C|/PDF/BrahmaSutra_1.html (4 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, Indiabe Thou my re fuge . 7. O be s t of Gurus , O Lord Siva ! It is impos s ible for a nyone t o ga uge Thy me nt a l pois e . O Prot e ct or of t he re fuge e s ! O Re pos it ory of Knowle dge ! O Sa nka ra , be Thou my re fuge . 8. I ha ve not be e n a ble t o find a ny t re a s ure wort hy of pos s e s s ion e xce pt The e , O Pre ce pt or! Ha ve me rcy on me which is Thy na t ura l qua lit y, O Sa nka ra , be Thou my re fuge . I NTRODUCTI ON Ha ri Om! Sa lut a t ions t o Sri Vya s a , t he Ava t a ra of Vis hnu, t he wis e Ba da ra ya na a nd Sri Kris hna Dva ipa ya na . Ve da s cons is t of t hre e port ions viz. , t he Ka rma Ka nda which de a ls wit h s a crifice s or ce re monia l rit e s , t he Upa s a na Ka nda which t re a t s of Upa s a na ( wors hip) a nd t he Jna na Ka nda which de a ls wit h knowle dge of Bra hma n. Ka rma Ka nda re pre s e nt s t he fe e t of a ma n, Upa s a na Ka nda t he he a rt , a nd t he Jna na Ka nda t he he a d. Jus t a s t he he a d is t he mos t import a nt port ion of a ma n, s o a ls o t he Upa nis ha ds which t re a t of t he knowle dge port ion of t he Ve da s is t he he a d of t he Ve da s . He nce it is s a id t o be t he Sira s ( he a d) of Ve da s . Mima ms a me a ns t he inve s t iga t ion or e nquiry int o t he conne ct e d me a ning of t he s a cre d t e xt s . Of t his Mima ms a t wo bra nche s ha ve be e n re cognis e d, t he Purva Mima ms a ( e a rlie r) a nd t he Ut t a ra Mima ms a ( t he la t t e r) . The forme r s ys t e ma t is e s t he Ka rma Ka nda - t he port ion of t he Ve da which pe rt a ins t o a ct ion a nd s a crifice s a nd which compris e s Sa mhit a s a nd t he Bra hma na s ; t he la t t e r s ys t e ma t is e s t he Jna na Ka nda i. e . , t ha t pa rt of t he Ve da s which include s t he Ara nya ka port ion of t he Bra hma na s a nd t he Upa nis ha ds . Ja imini is t he a ut hor of t he Purva Mima ms a . Sri Vya s a ( Ba da ra ya na or Kris hna Dva ipa ya na ) t he Guru of Ja imini is t he a ut hor of t he Bra hma Sut ra s ot he rwis e known a s Ve da nt a Sut ra s . The s t udy of Bra hma Sut ra s is a s ynt he t ic s t udy of t he Upa nis ha ds . It t re a t s of t he Ve da nt a philos ophy. The Ve da s a re e t e rna l. The y we re not writ t e n by a ny individua l. The y ca me out from t he bre a t h of Hira nya ga rbha ( Lord Bra hma ) . Ve da nt a is t he e nd or gis t of t he Ve da s . It de a ls wit h t he knowle dge port ion. Ve da nt a is not me re s pe cula t ion. It is t he a ut he nt ic re cord of t ra ns ce nde nt a l e xpe rie nce s or dire ct a nd a ct ua l re a lis a t ion of t he gre a t Hindu Ris his or s e e rs . Bra hma Sut ra s is t he Scie nce of t he Soul. Sut ra s a re concis e a phoris ms . The y give t he e s s e nce of t he a rgume nt s on a t opic. Ma ximum of t hought is compre s s e d or conde ns e d int o t he s e Sut ra s in a s fe w words a s pos s ible . It is e a s y t o re me mbe r t he m. Gre a t int e lle ct ua l pe ople file:///C|/PDF/BrahmaSutra_1.html (5 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, Indiaonly, wit h re a lis a t ion, ca n compos e Sut ra s . The y a re clue s or a ids t o me mory. The y ca nnot be unde rs t ood wit hout a lucid comme nt a ry ( Bha s hya ) . The comme nt a ry a ls o is in ne e d of furt he r e la bora t e e xpla na t ion. Thus t he int e rpre t a t ions of t he Sut ra s ga ve ris e t o va rious kinds of lit e ra ry writ ings s uch a s Vrit t is ( glos s ) a nd Ka rika s . The diffe re nt Acha rya s ( founde rs of diffe re nt s chools of t hought ) ha ve give n t he ir own int e rpre t a t ions of t he Sut ra s t o e s t a blis h t he ir own doct rine s . The Bha s hya of Sri Sa nka ra on Bra hma Sut ra s is known a s Sa rira ka Bha s hya . His s chool of t hought is Ke va la Adva it a . The Bha s hya of Sri Ra ma nuja who founde d t he Vis is ht a dva it a School is ca lle d Sri Bha s hya . The comme nt a ry of Sri Nimba rka cha rya is known a s Ve da nt a - pa rija t a - s a ura bha . Sri Va lla bha cha rya e xpounde d his s ys t e m of philos ophy of Suddha dva it a ( pure monis m) a nd his comme nt a ry on t he Bra hma Sut ra s is known a s Anu Bha s hya . Sa ns krit is ve ry e la s t ic. It is like Ka ma dhe nu or Ka lpa t a ru. You ca n milk out of it va rious kinds of Ra s a s a ccording t o your int e lle ct ua l ca libre a nd s pirit ua l e xpe rie nce s . The re fore diffe re nt Acha rya s ha ve built diffe re nt s ys t e ms of t hought or cult s by int e rpre t ing t he Sut ra s in t he ir own wa ys a nd be ca me founde rs of s e ct s . Ma dhva founde d his own s ys t e m of Dva it a . The cult s of Vis hnu known a s Bha ga va t a or Pa ncha ra t ra a nd t hos e of Siva , Pa s upa t a or Ma he s va ra ha ve int e rpre t e d Bra hma Sut ra s in a ccorda nce wit h t he ir own t e ne t s . Nimba rka cha rya int e rpre t e d t he Ve da nt a s ys t e m from t he s t a ndpoint of Bhe da bhe da - Dva it a dva it a . He wa s la rge ly influe nce d by t he t e a chings of Bha s ka ra who flouris he d in t he firs t ha lf of t he nint h ce nt ury. The t he ory he ld by Bha s ka ra a nd Nimba rka wa s he ld by t he a ncie nt t e a che r Audulomi. Ba da ra ya na hims e lf re fe rs t o t his t he ory in his Bra hma Sut ra s . The re a re more t ha n fourt e e n comme nt a rie s on t he Bra hma Sut ra s . Sri Appa ya Diks hit a re nde re d t he comme nt a ry of Sri Sa nka ra more cle a r by his Pa rima la , Sri Va cha s pa t i Mis ra by his work Bha ma t i a nd Sri Ama la na nda Sa ra s va t i by his Ka lpa t a ru. The e rrone ous ide nt ifica t ion of t he body wit h t he pure At ma n is t he root ca us e for huma n s uffe rings a nd mis e rie s a nd for birt hs a nd de a t hs . You ide nt ify yours e lf wit h t he body a nd s a y, I a m fa ir, da rk, s t out or t hin. I a m a Bra hmin, I a m a Ks ha t riya , I a m a doct or. You ide nt ify yours e lf wit h t he s e ns e s a nd s a y, I a m blind, I a m dumb. You ide nt ify yours e lf wit h t he mind a nd s a y, I know not hing. I know e ve ryt hing. I be ca me a ngry. I e njoye d a good me a l. I a m s uffe ring from t his dis e a s e . The e nt ire obje ct of t he Bra hma Sut ra s is t o re move t his e rrone ous ide nt ifica t ion of t he Soul wit h t he body which is t he root ca us e of your s uffe rings a nd mis e rie s , which is t he product of Avidya ( ignora nce ) a nd he lp you in t he a t t a inme nt of t he fina l e ma ncipa t ion t hrough knowle dge of Bra hma n. The Upa nis ha ds s e e m t o be full of cont ra dict ions a t firs t . The y do not cont a in cons is t e nt s ys t e m of t hought . Sri Vya s a s ys t e ma t is e d t he t hought s or philos ophy of t he Upa nis ha ds in his Bra hma Sut ra s . The Sut ra s re concile t he conflict ing s t a t e me nt s of t he Upa nis ha ds . In re a lit y t he re a re no conflict s for t he t hinke r. Audulomi a nd As ma ra t hya a ls o did t his work in t he ir own wa y a nd founde d t he ir own s chools of t hought . file:///C|/PDF/BrahmaSutra_1.html (6 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India Thos e who wis h t o s t udy t he philos ophy of Ve da nt a s hould s t udy t he Te n Cla s s ica l Upa nis ha ds a nd t he Bra hma Sut ra s . All Acha rya s ha ve comme nt e d on Bra hma Sut ra s . This is a gre a t a ut horit y for e ve ry philos ophica l s chool in India . If a ny Acha rya wis he s t o e s t a blis h his own cult or s e ct or s chool of t hought he will ha ve t o writ e a comme nt a ry of his own on Bra hma Sut ra s . The n only it will be re cognis e d. The five gre a t Acha rya s : Sri Sa nka ra t he e xpone nt of Ke va la Adva it a or uncompromis ing monis m, Sri Ra ma nuja t he e xpone nt of Vis is ht a dva it a or qua lifie d monis m, Sri Nimba rka t he e xpone nt of Bhe da bhe da - va da , Sri Ma dhva t he e xpone nt of s t rict Dva it is m or Dva it a - va da a nd Sri Va lla bha t he e xpone nt of Suddha dva it a - va da or pure monis m a gre e t ha t Bra hma n is t he ca us e of t his world a nd t ha t knowle dge of Bra hma n le a ds t o Moks ha or t he fina l e ma ncipa t ion, which is t he goa l of life . The y a ls o e mpha t ica lly de cla re d t ha t Bra hma n ca n be known only t hrough t he s cript ure s a nd not t hrough me re re a s oning. But t he y diffe r a mongs t t he ms e lve s a s t o t he na t ure of t his Bra hma n, t he re la t ion of t he individua l s oul t o Bra hma n, t he s t a t e of t he s oul in t he s t a t e of fina l e ma ncipa t ion, t he me a ns of a t t a ining It a nd It s ca us a lit y wit h re fe re nce t o t his unive rs e . According t o Sri Sa nka ra , t he re is one Abs olut e Bra hma n who is Sa t - chit -a na nda , who is of a n a bs olut e ly homoge ne ous na t ure . The a ppe a ra nce of t his world is due t o Ma ya - t he illus ory powe r of Bra hma n which is ne it he r Sa t nor As a t . This world is unre a l. This world is a Viva rt a or a ppa re nt modifica t ion t hrough Ma ya . Bra hma n a ppe a rs a s t his unive rs e t hrough Ma ya . Bra hma n is t he only re a lit y. The individua l s oul ha s limit e d hims e lf t hrough Avidya a nd ide nt ifica t ion wit h t he body a nd ot he r ve hicle s . Through his s e lfis h a ct ions he e njoys t he fruit s of his a ct ions . He be come s t he a ct or a nd e njoye r. He re ga rds hims e lf a s a t omic a nd a s a n a ge nt on a ccount of Avidya or t he limit ing Ant a hka ra na . The individua l s oul be come s ide nt ica l wit h Bra hma n whe n his Avidya is de s t roye d. In re a lit y Jiva is a ll- pe rva ding a nd ide nt ica l wit h Bra hma n. Is va ra or Sa guna Bra hma n is a product of Ma ya . Wors hip of Is va ra le a ds t o Kra ma Mukt i. The pious de vot e e s ( t he knowe rs of Sa guna Bra hma n) go t o Bra hma loka a nd a t t a in fina l re le a s e t hrough highe s t knowle dge . The y do not re t urn t o t his world. The y a t t a in t he Nirguna Bra hma n a t t he e nd of t he cycle . Knowle dge of Nirguna Bra hma n is t he only me a ns of libe ra t ion. The knowe rs of Nirguna Bra hma n a t t a in imme dia t e fina l re le a s e or Sa dyomukt i. The y ne e d not go by t he pa t h of gods or t he pa t h of De va ya na . The y me rge t he ms e lve s in Pa ra Bra hma n. The y do not go t o a ny Loka or world. Sri Sa nka ra s Bra hma n is Nirvis e s ha Bra hma n ( Impe rs ona l Abs olut e ) wit hout a t t ribut e s . According t o Sri Ra ma nuja , Bra hma n is wit h a t t ribut e s ( Sa vis e s ha ) . He is e ndowe d wit h a ll a us picious qua lit ie s . He is not int e llige nce it s e lf. Int e llige nce is his chie f a t t ribut e . He cont a ins wit hin Hims e lf wha t e ve r e xis t s . World a nd individua l s ouls a re e s s e nt ia l re a l cons t it ue nt s of Bra hma ns na t ure . Ma t t e r ( Achit ) a nd s oul ( Chit ) form t he body of t he Lord, Lord Na ra ya na who is t he Inne r Rule r ( Ant a rya min) . Ma t t e r a nd s ouls a re ca lle d mode s of Him ( Pra ka ra ) . The individua l s ouls will ne ve r be e nt ire ly re s olve d in Bra hma n. According t o Ra ma nuja , Bra hma n is not a bs olut e ly one a nd homoge ne ous . The individua l s ouls unde rgo a s t a t e of file:///C|/PDF/BrahmaSutra_1.html (7 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, IndiaSa nkocha ( cont ra ct ion) during Pra la ya . The y e xpa nd ( Vika s a ) during cre a t ion. Sri Ra ma nuja s Bra hma n is a Pe rs ona l God wit h a t t ribut e s . The individua l s oul of Ra ma nuja is re a lly individua l. It will re ma in a pe rs ona lit y for e ve r. The s oul re ma ins in Va ikunt ha for e ve r in a s t a t e of blis s a nd e njoys t he divine Ais va rya of Lord Na ra ya na . Bha kt i is t he chie f me a ns t o fina l e ma ncipa t ion a nd not Jna na . Sri Ra ma nuja follows in his Bha s hya t he a ut horit y of Bodha ya na . According t o Sri Nimba rka cha rya , Bra hma n is cons ide re d a s bot h t he e fficie nt a nd ma t e ria l ca us e of t he world. Bra hma n is bot h Nirguna a nd Sa guna . The unive rs e is not unre a l or illus ory but is a t rue ma nife s t a t ion or Pa rina ma of Bra hma n. ( Sri Ra ma nuja a ls o holds t his vie w. He s a ys "Jus t a s milk is t ra ns forme d int o curd, s o a ls o Bra hma n ha s t ra ns forme d Hims e lf a s t his unive rs e ") . This world is ide nt ica l wit h a nd a t t he s a me t ime diffe re nt from Bra hma n jus t a s t he wa ve or bubble is t he s a me a nd a t t he s a me t ime diffe re nt from wa t e r. The individua l s ouls a re pa rt s of t he Supre me Se lf. The y a re cont rolle d by t he Supre me Be ing. The fina l s a lva t ion lie s in re a lis ing t he t rue na t ure of one s own s oul. This ca n be a chie ve d by Bha kt i ( de vot ion) . The individua lit y of t he finit e s e lf ( Jiva t ma n) is not dis s olve d e ve n in t he s t a t e of fina l e ma ncipa t ion. Sri Ra ma nuja a ls o holds t ha t t he Jiva a s s ume s t he divine body of Sri Na ra ya na wit h four ha nds a nd e njoys in Va ikunt ha t he divine Ais va rya of t he Lord. You ma y a s k why do s uch gre a t re a lis e d s ouls hold diffe re nt vie ws , why ha ve t he y s t a rt e d diffe re nt cult s or s ys t e ms . The highe s t philos ophy of Sri Sa nka ra which be s pe a ks of t he ide nt it y of t he individua l s oul a nd t he Supre me Soul ca nnot be unde rs t ood by t he va s t ma jorit y of pe rs ons . The re fore Sri Ma dhva a nd Sri Ra ma nuja s t a rt e d t he ir Bha kt i cult . The diffe re nt s chools a re diffe re nt rungs in t he la dde r of Yoga . The s t ude nt mus t pla ce his foot s t e p by s t e p a nd fina lly re a ch t he highe s t pe a k of pe rfe ct ion t he - Ke va la dva it a re a lis a t ion of Sri Sa nka ra . As t e mpe ra me nt s a re diffe re nt , diffe re nt s chools a re a ls o ne ce s s a ry t o s uit t he t a s t e , ca pa cit y, a nd s t a ge of e volut ion of t he a s pira nt . The re fore a ll s chools a nd cult s a re ne ce s s a ry. The y ha ve got t he ir own pla ce a nd s cope . The vie ws of va rious Acha rya s a re a ll t rue in re s pe ct of t he pa rt icula r a s pe ct of Bra hma n de a lt wit h by t he m e a ch in his own wa y. Sa nka ra ha s t a ke n Bra hma n in His t ra ns ce nde nt a l a s pe ct , while Sri Ra ma nuja ha s t a ke n Him chie fly in His imma ne nt a s pe ct . Pe ople we re following blindly t he rit ua ls during t he t ime of Sri Sa nka ra . Whe n he wa s pre pa ring his comme nt a ry he ha d in vie w t he purpos e of comba t ing t he ba ne ful e ffe ct s which blind rit ua lis m produce d. He ne ve r conde mne d s e lfle s s s e rvice or Nis hka ma Ka rma Yoga . He conde mne d t he pe rforma nce of rit ua ls wit h s e lfis h mot ive s . Sa nka ra Bha s hya is t he olde s t of a ll comme nt a rie s . It upholds Suddha - Pa ra -Bra hma n or t he Supre me Se lf of t he Upa nis ha ds a s s ome t hing s upe rior t o ot he r divine be ings . It propounds a ve ry bold philos ophy a nd de cla re s e mpha t ica lly t ha t t he individua l s oul is ide nt ica l wit h t he Supre me Se lf. Sa nka ra s philos ophica l vie w a ccura t e ly re pre s e nt s t he me a ning of Ba da ra ya na . His e xpla na t ions only fa it hfully re nde r t he int e nde d me a ning of Sri Vya s a . This is be yond doubt a nd dis put e . file:///C|/PDF/BrahmaSutra_1.html (8 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India St ude nt s of Ke va la dva it a School of Philos ophy s hould s t udy t he Sa rira ka Bha s hya of Sri Sa nka ra which is profound, s ubt le a nd unique . It is a n a ut horit y which le a ds t o t he right unde rs t a nding of t he Bra hma Sut ra s . The be s t t hinke rs of India , Ge rma ny, Ame rica a nd Engla nd be long t o t his s chool. It occupie s a high ra nk in books on philos ophy. Adva it a philos ophy is t he mos t s ublime a nd t he gra nde s t philos ophy of t he Hindus . You ca n unde rs t a nd t he Bra hma Sut ra s if you ha ve a knowle dge of t he t we lve cla s s ica l Upa nis ha ds . You ca n unde rs t a nd t he s e cond cha pt e r if you ha ve a knowle dge of Sa nkhya , Nya ya , Yoga , Mima ms a , Va is e s hika Da rs a na a nd Buddhis t ic s chool, t oo. All t he s e s chools a re re fut e d he re by Sri Sa nka ra . Sri Sa nka ra s comme nt a ry is t he be s t comme nt a ry. Dr. Thiba ut ha s t ra ns la t e d t his comme nt a ry int o Englis h. Bra hma Sut ra s is one of t he books of Pra s t ha na t ra ya . This is a n a ut horit a t ive book on Hindu Philos ophy. The work cons is t s of 4 Adhya ya s ( cha pt e rs ) , 16 Pa da s ( s e ct ions ) , 223 Adhika ra na s ( t opics ) a nd 555 Sut ra s ( a phoris ms ) . The firs t cha pt e r ( Sa ma nva ya dhya ya ) unifie s Bra hma n, t he s e cond ( Avirodha dhya ya ) re fut e s ot he r philos ophie s , t he t hird ( Sa dha na dhya ya ) de a ls wit h pra ct ice ( Sa dha na ) t o a t t a in Bra hma n a nd t he fourt h ( Pha la dhya ya ) t re a t s of fruit s of Se lf- re a lis a t ion. Ea ch cha pt e r cont a ins four Pa da s . Ea ch Pa da cont a ins Adhika ra na s . Ea ch Adhika ra na ha s s e pa ra t e que s t ion t o dis cus s . The firs t five Adhika ra na s of t he firs t cha pt e r a re ve ry, ve ry import a nt . Glory t o Sri Vya s a Bha ga va n, s on of Pa ra s a ra , t he might y s a ge , a Chira njivi who ha s writ t e n a ll Pura na s a nd a ls o divide d t he Ve da s . Ma y his ble s s ings be upon you a ll! CHAP TER I SAMANVAYA ADHYAYA SECTI ON 1 I n t r o d u c t io n The Ve da nt a Sut ra s a re ca lle d Sa rira ka Mima ms a be ca us e t he y de a l wit h Pa ra Bra hma n, t he Sa rira ( t he e mbodie d) . In t he firs t cha pt e r t he a ut hor s hows t ha t a ll t he Ve dic t e xt s uniformly re fe r t o Bra hma n a nd find t he ir Sa ma nva ya ( re concilia t ion) in Him. In t he s e cond cha pt e r, it ha s be e n prove d t ha t t he re is no conflict be t we e n Ve da nt a a nd ot he r Sa s t ra s . In t he t hird cha pt e r t he me a ns of a t t a ining Bra hma n a re de s cribe d. In t he fourt h cha pt e r is de s cribe d t he re s ult of a t t a ining Bra hma n. file:///C|/PDF/BrahmaSutra_1.html (9 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India The Adhika rin ( one who is compe t e nt t o unde rs t a nd a nd s t udy t he Sa s t ra ) is one who is of t ra nquil mind a nd ha s t he a t t ribut e s of Sa ma ( quie t ude ) , Da ma ( s e lf-cont rol) , e t c. , is full of fa it h, is cons t a nt ly e nga ge d in good t hought s a nd a s s ocia t e s wit h t he knowe rs of Trut h, whos e he a rt is purifie d by t he due dis cha rge of a ll dut ie s , re ligious a nd s e cula r, a nd wit hout a ny ide a of re wa rd. The Sa mba ndha is t he de s cript ion of Bra hma n by t his Sa s t ra . The Vis ha ya or t he s ubje ct ma t t e r of t his Sa s t ra is t he Supre me Bra hma n who is a ll pure . The Pra yoja na ( ne ce s s it y) of t his Sa s t ra is t o obt a in re a lis a t ion of t he Supre me Bra hma n, by t he re mova l of a ll fa ls e not ions t ha t pre ve nt t ha t re a lis a t ion. This Sa s t ra cons is t s of s e ve ra l Adhika ra na s or t opics or propos it ions . Eve ry propos it ion cons is t s of five pa rt s : ( 1) The s is or Vis ha ya , ( 2) Doubt or Sa ms a ya , ( 3) Ant i- t he s is or Purva pa ks ha , ( 4) Synt he s is or right conclus ion or Siddha nt a a nd ( 5) Sa nga t i or a gre e me nt of t he propos it ion wit h t he ot he r pa rt s of t he Sa s t ra . In t he whole book of t he Ve da nt a Sut ra s Bra hma n is t he ma in t he me or t he s ubje ct ma t t e r of dis cus s ion. An int e rpre t a t ion of a ny pa s s a ge mus t not go a wa y from t he s ubje ct ma t t e r of Bra hma n. Ea ch cha pt e r ha s a pa rt icula r t opic of it s own. A pa s s a ge mus t be int e rpre t e d cons is t e nt ly wit h t he t opic of t ha t cha pt e r. The re is a ce rt a in re la t ion be t we e n Adhika ra na s or t opics t he ms e lve s . One Adhika ra na le a ds t o a not he r t hrough s ome pa rt icula r a s s ocia t ion of ide a s . In a Pa da or s e ct ion t he re a re ma ny Adhika ra na s a nd t he y a re not put t oge t he r in a ha pha za rd ma nne r. Sy n o p s is This s e ct ion give s a birds - e ye vie w of t he s ubje ct de a lt wit h in t he Bra hma Sut ra s na me ly t he na t ure of t he Supre me Bra hma n or t he Highe s t Se lf, of t he individua l s oul a nd t he unive rs e a nd t he ir int e r- re la t ions a nd give s hint s on me dit a t ion on Bra hma n. Adhik arana I: Sut ra 1 give s a hint t ha t t he book is me a nt for t hos e who a re e ndowe d wit h a re a l de s ire for a t t a ining t he knowle dge of Bra hma n. Adhik arana II: Sut ra 2 de fine s Bra hma n a s t ha t whe nce t he world origina t e s e t c. Adhik arana III: Sut ra 3 de cla re s t ha t Bra hma n is t he s ource of t he Ve da s a nd t ha t Bra hma n is known only by t he s t udy of Srut i a nd by no ot he r me a ns of knowle dge . Adhik arana IV: Sut ra 4 prove s Bra hma n t o be t he uniform t opic of a ll Ve da nt a t e xt s . file:///C|/PDF/BrahmaSutra_1.html (10 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India Adhik arana V: Sut ra s 5 t o 11 s how t ha t none but Bra hma n is a dmit t e d by Srut i t o be t he ca us e of t he world. The y prove by va rious coge nt a nd convincing a rgume nt s t ha t t he Bra hma n which t he Ve da nt ic t e xt s procla im a s t he ca us e of t he unive rs e is a n int e llige nt principle , a nd ca nnot be ide nt ifie d wit h t he non-int e llige nt or ins e nt ie nt Pra dha na from which t he world origina t e s , a s de cla re d by t he Sa nkhya s . Adhik arana VI: Sut ra s 12 t o 19 ra is e t he que s t ion whe t he r t he Ana nda ma ya in Ta it t iriya Upa nis ha d II- 5 is me re ly t he individua l s oul or t he Supre me Se lf. The Sut ra s s how t ha t Bra hma n is All- Blis s a nd t ha t by t he t e rm Ana nda ma ya in Srut i is me a nt ne it he r t he individua l s oul, nor t he Pra dha na of Sa nkhya s . The Sut ra s prove t ha t t he y a ll de s cribe none but Bra hma n. Adhik arana VII: Sut ra s 20 a nd 21, s how t ha t t he golde n pe rs on s e e n wit hin t he s un a nd t he pe rs on s e e n wit hin t he e ye me nt ione d in Chh. Up. I- 6 a re not s ome individua l s oul of high e mine nce , but t he highe s t Bra hma n or t he Supre me Se lf. Adhik arana VIII: Sut ra 22 s hows t ha t t he e t he r ( Aka s a ) from which a ccording t o Chh. Up. I- 9 a ll be ings origina t e , is not t he e le me nt a l e t he r but t he Supre me Bra hma n. Adhik arana IX: Sut ra 23 s hows t ha t Pra na , a ls o me nt ione d in Chh. Up. I- 11-15 is t he Supre me Bra hma n. Adhik arana X: Sut ra s 24 t o 27 t e a ch t ha t t he light s poke n of in Chh. Up. III-13- 7 is not t he ordina ry phys ica l light but t he Supre me Bra hma n. Adhik arana XI: Sut ra s 28 t o 31 de cide t ha t t he Pra na me nt ione d in Ka u. Up. III- 2 is Bra hma n. J ij n a s a d h ik a r a n a m : To p ic 1 ( Su t r a 1 ) The e nquiry int o Brahm an and it s pre - re quis it e s At h a t o Br a h m a j ij n a s a I. 1. 1 ( 1) Now, therefore, the enquiry into Brahman. At h a : now, t he n, a ft e rwa rds ; At a h : t he re fore ; Br a h m a j ij n a s a : a de s ire for t he knowle dge of Bra hma n ( t he e nquiry int o t he re a l na t ure of Bra hma n) . file:///C|/PDF/BrahmaSutra_1.html (11 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India S ut ra lit e ra lly me a ns a s t ring. It s e rve s t he purpos e of s t ringing t oge t he r t he flowe rs of t he Ve da nt a pa s s a ge s . The word At ha is not us e d t o int roduce a ne w s ubje ct t ha t is going t o be t a ke n up. It is he re t o be t a ke n a s de not ing imme dia t e cons e cut ion. The e nquiry of Bra hma n s pe cia lly de pe nds upon s ome a nt e ce de nt condit ions . The e nquire r s hould be e ndowe d wit h ce rt a in s pirit ua l re quis it e s or qua lifica t ions . The n only t he e nquiry is pos s ible . At ha i. e . , a ft e r t he a t t a inme nt of ce rt a in pre limina ry qua lifica t ions s uch a s t he four me a ns of s a lva t ion viz. , ( 1) Nit ya - a nit ya - va s t u- vive ka ( dis crimina t ion be t we e n t he e t e rna l a nd t he non- e t e rna l) ; ( 2) Iha mut ra rt ha pha la bhoga vira ga ( indiffe re nce t o t he e njoyme nt in t his life or in he a ve n, a nd of t he fruit s of one s a ct ions ) ; ( 3) Sha t s a mpa t ( s ixfold virt ue s viz. , Sa ma - cont rol of mind, Da ma - cont rol of t he e xt e rna l s e ns e s , Upa ra t i - ce s s a t ion from worldly e njoyme nt s or not t hinking of obje ct s of s e ns e s or dis cont inua nce of re ligious ce re monie s , Tit iks ha - e ndura nce of ple a s ure a nd pa in, he a t a nd cold, Sra ddha - fa it h in t he words of t he pre ce pt or a nd of t he Upa nis ha ds a nd Sa ma dha na - de e p conce nt ra t ion) ; ( 4) Mumuks hut va ( de s ire for libe ra t ion) . Thos e who ha ve got a n e a rne s t de s ire for t he knowle dge of Bra hma n only a re fit for t he s t udy of Ve da nt a Philos ophy or Bra hma Sut ra s . Eve n wit hout pos s e s s ing t he knowle dge of Ka rma Ka nda which de a ls wit h re ligious ce re monie s or s a crifice s , a de s ire for a t t a ining t he knowle dge of Bra hma n will a ris e dire ct from t he s t udy of t he Srut is . The e nquiry of Bra hma n doe s not de pe nd on t he pe rforma nce of a ny a ct s . You mus t know a nd re a lis e t he e t e rna l Bra hma n. The n only you will a t t a in e t e rna l blis s , fre e dom, pe rfe ct ion a nd immort a lit y. You mus t ha ve ce rt a in pre limina ry qua lifica t ions for your s e a rch. Why s hould you e nquire a bout Bra hma n? Be ca us e t he fruit s obt a ine d by s a crifice s e t c. , a re e phe me ra l, whe re a s t he knowle dge of Bra hma n is e t e rna l. Life in t his e a rt h a nd t he life in he a ve n which you will a t t a in on a ccount of your virt uous de e ds is t ra ns ie nt . If you know Bra hma n, you will e njoy e ve rla s t ing blis s a nd immort a lit y. Tha t is t he re a s on why you mus t s t a rt t he que s t of Bra hma n or t he Trut h or t he Ult ima t e Re a lit y. A t ime come s whe n a pe rs on be come s indiffe re nt t o Ka rma s . He knows t ha t Ka rma s ca nnot give him e ve rla s t ing, una lloye d ha ppine s s which is not mixe d wit h pa in, s orrow a nd fe a r. The re fore , na t ura lly, a de s ire a ris e s in him for t he knowle dge of Bra hma n or t he a ll- pe rva ding, e t e rna l Soul which is a bove Ka rma s , which is t he s ource of e t e rna l ha ppine s s . Cha rva ka s or Loka ya t ika s t hink t ha t t he body is t he s oul. Some t hink t ha t t he s e ns e s a re t he s oul. Some ot he rs t hink t ha t t he mind is t he s oul. Some t hink t ha t t he int e lle ct is t he s oul. Some t hink t ha t t he s oul is a me re mome nt a ry ide a . file:///C|/PDF/BrahmaSutra_1.html (12 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India Some t hink t ha t not hing e xis t s in re a lit y. Some t hink t ha t t he re is a s oul which is diffe re nt from t he body which is bot h a ge nt a nd e njoye r of t he fruit s of a ct ion. Ot he rs hold t ha t he is not a doe r but is only a n e njoye r. Some t hink t ha t t he individua l s oul is a pa rt of t he Supre me Soul. Ve da nt ins ma int a in t ha t t he individua l s oul is ide nt ica l wit h t he Supre me Soul. Diffe re nt s chools of philos ophy hold diffe re nt vie ws . The re fore it is ne ce s s a ry t o e xa mine t he t rut h of t hings ve ry ca re fully. Knowle dge of Bra hma n de s t roys Avidya or ignora nce which is t he root of a ll e vil, or t he s e e d of t his formida ble Sa ms a ra or worldly life . He nce you mus t e nt e rt a in t he de s ire of knowing Bra hma n. Knowle dge of Bra hma n le a ds t o t he a t t a inme nt of t he fina l e ma ncipa t ion. He nce a n e nquiry a bout Bra hma n t hrough t he s t udy of t he Srut is which t re a t s of Bra hma n is wort hwhile a nd s hould be unde rt a ke n. The que s t ion now a ris e s : Wha t a re t he cha ra ct e ris t ics of t ha t Bra hma n? The na t ure of t he Bra hma n is de s cribe d in t he following Sut ra or a phoris m. J a n m a d y a d h ik a r a n a m : To p ic 2 ( Su t r a 2 ) De finit ion of Brahm an J a n m a d y a s y a y a t a h I. 1. 2 ( 2) (Brahman is that) from which the origin etc., (i.e. the origin, sustenance and dissolution) of this (world proceed). J a n m a d i: origin e t c. ; As y a : of t his ( world) ; Ya t a h : from which. Ans we r t o t he e nquiry of Bra hma n is brie fly give n in t his Sut ra . It is s t a t e d t ha t Bra hma n who is e t e rna lly pure , wis e a nd fre e ( Nit ya , Buddha , Mukt a Sva bha va ) is t he only ca us e , s t a y a nd fina l re s ort of t his world. Bra hma n who is t he origina t or, pre s e rve r a nd a bs orbe r of t his va s t world mus t ha ve unlimit e d powe rs a nd cha ra ct e ris t ics . He nce He is Omnipot e nt a nd Omnis cie nt . Who but t he Omnipot e nt a nd Omnis cie nt Bra hma n could cre a t e , rule a nd de s t roy it ? Ce rt a inly me re a t oms or cha nce ca nnot do t his work. Exis t e nce ca nnot come out of non-e xis t e nce ( Ex nihilo nihil fit ) . The origin of t he world ca nnot proce e d from a non-int e llige nt Pra dha na or Pra krit i. It ca nnot proce e d from it s own na t ure or Sva bha va s pont a ne ous ly wit hout a ca us e , be ca us e s pe cia l pla ce s , t ime s a nd ca us e s a re ne e de d for t he product ion of e ffe ct s . file:///C|/PDF/BrahmaSutra_1.html (13 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India Bra hma n mus t ha ve s ome cha ra ct e ris t ics . You ca n a t t a in knowle dge of Bra hma n t hrough re fle ct ion on it s a t t ribut e s . Ot he rwis e it is not pos s ible t o ha ve s uch knowle dge . Infe re nce or re a s oning is a n ins t rume nt of right knowle dge if it doe s not cont ra dict t he Ve da nt a t e xt s . In t he a s ce rt a inme nt of Trut h or t he Ult ima t e Re a lit y or t he firs t ca us e t he s cript ure s a lone a re a ut horit a t ive be ca us e t he y a re infa llible , t he y cont a in t he dire ct int uit ive e xpe rie nce s of Ris his or Se e rs who a t t a ine d Bra hma Sa ks ha t ka ra or Se lf- re a lis a t ion. You ca nnot de pe nd on int e lle ct or re a s ons be ca us e a ma n of s t rong int e lle ct ca n ove rt hrow a ma n of we a k int e lle ct . Bra hma n is not a n obje ct of t he s e ns e s . It is be yond t he re a ch of t he s e ns e s a nd t he int e lle ct . The s e cond Sut ra doe s not propound he re t ha t infe re nce s e rve s a s t he me a ns of knowing Bra hma n. It point s t o a Ve da nt ic t e xt which give s a de s cript ion of t he cha ra ct e ris t ics of Bra hma n. Wha t t he n, is t ha t Ve da nt a t e xt ? It is t he pa s s a ge of Ta it t iriya Upa nis ha d III- i: Bhrigu Va runi we nt t o his fa t he r Va runa s a ying - Sir, t e a ch me Bra hma n. Va runa s a id: Tha t from whe nce t he s e be ings a re born, t ha t by which, whe n born t he y live , t ha t int o which t he y e nt e r a t t he ir de a t h, t ry t o know Tha t . Tha t is Bra hma n. You will a t t a in Se lf- re a lis a t ion t hrough me dit a t ion on Bra hma n or t he t rut hs de cla re d by Ve da nt ic t e xt s a nd not t hrough me re re a s oning. Pure re a s on ( Suddha Buddhi) is a he lp in Se lf- re a lis a t ion. It inve s t iga t e s a nd re ve a ls t he t rut hs of t he Script ure s . It ha s a pla ce a ls o in t he me a ns of Se lf- re a lis a t ion. But pe rve rt e d int e lle ct ( Vipa rit a Buddhi) is a gre a t hindra nce . It ke e ps one fa r a wa y from t he Trut h. Tha t which is t he ca us e of t he world is Bra hma n. This is Ta t a s t ha La ks ha na . The origin, s us t e na nce a nd dis s olut ion of t he world a re cha ra ct e ris t ics of t he world. The y do not pe rt a in t o t he e t e rna l uncha nging Bra hma n. Ye t t he s e indica t e Bra hma n which is t he ca us e for t his unive rs e . Srut is give a not he r de finit ion of Bra hma n. This is a de s cript ion of it s t rue , e s s e nt ia l na t ure S at y am Jnanam Anant am Brahm a - Trut h, Knowle dge , Infinit y is Bra hma n. This is Sva rupa La ks ha na . The knowle dge of t he re a l na t ure of a t hing doe s not de pe nd on t he not ions of ma n but only on t he t hing it s e lf. The knowle dge of Bra hma n a ls o de pe nds a lt oge t he r on t he t hing, i. e . , Bra hma n it s e lf. Act ion de pe nds e nt ire ly on your will but pe rce pt ion is not a n e ffe ct of volit ion. It de pe nds on t he obje ct pe rce ive d. You ca nnot conve rt a t re e int o a ma n by a n a ct of will. A t re e will re ma in a t re e a lwa ys . Simila rly Re a lis a t ion of Bra hma n is Va s t u Ta nt ra . It de pe nds on t he re a lit y of t he obje ct . It is not Purus ha Ta nt ra . It doe s not de pe nd on volit ion. It is not s ome t hing t o be a ccomplis he d by a ct ion. Bra hma n is not a n obje ct of t he s e ns e s . It ha s no conne ct ion wit h ot he r me a ns of knowle dge . The s e ns e s a re finit e a nd de pe nde nt . The y ha ve only e xt e rna l t hings for t he ir obje ct s , not Bra hma n. The y a re cha ra ct e ris e d by out going t e nde ncie s on a ccount of t he force of Ra ja s . The y a re in t he ir na t ure s o cons t it ut e d t ha t t he y run t owa rds e xt e rna l obje ct s . The y ca nnot cognis e Bra hma n. file:///C|/PDF/BrahmaSutra_1.html (14 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India Knowle dge of Bra hma n ca nnot come t hrough me re re a s oning. You ca n a t t a in t his knowle dge t hrough int uit ion or re ve la t ion. Int uit ion is t he fina l re s ult of t he e nquiry int o Bra hma n. The obje ct of e nquiry is a n e xis t ing s ubs t a nce . You will ha ve t o know t his only t hrough int uit ion or dire ct cognit ion ( Apa ra kos ha - a nubhut i or Anubha va - e xpe rie nce ) . Sra va na ( he a ring of t he Srut is ) , Ma na na ( re fle ct ion on wha t you ha ve he a rd) , Nididhya s a na ( profound me dit a t ion) on Bra hma n le a ds t o int uit ion. The Bra hma ka ra Vrit t i is ge ne ra t e d from t he Sa t t vic Ant a hka ra na which is e quippe d wit h t he four me a ns of s a lva t ion, a nd t he ins t ruct ions of t he Guru, who ha s unde rs t ood t he re a l s ignifica nce of Ta t Tva m As i Ma ha va kya . This Bra hma ka ra Vrit t i de s t roys t he Mula - Avidya or primit ive ignora nce , t he root ca us e of a ll bonda ge , birt hs a nd de a t hs . Whe n t he ignora nce or ve il is re move d, Bra hma n which is s e lf- e ffulge nt re ve a ls It s e lf or s hine s by It s e lf in It s pris t ine glory a nd ine ffa ble s ple ndour. In ordina ry pe rce pt ion of obje ct s t he mind a s s ume s t he form of t he obje ct . The Vrit t i or ra y of t he mind re move s t he ve il ( Ava ra na -bha nga ) t ha t e nve lops t he obje ct a nd Vrit t i- s a hit a - cha it a nya or int e llige nce re fle ct e d in t he modifica t ion of t he mind re ve a ls t he obje ct . The n only you cognis e t he obje ct . The re is Vrit t i- vya pt i a nd t he re is Pha la - vya pt i a ls o in t he pe rce pt ion of a n obje ct . You wa nt a Vrit t i a nd int e llige nce ( Cha it a nya ) a s s ocia t e d wit h t he Vrit t i. But in t he ca s e of cognit ion of Bra hma n t he re is no Pha la - vya pt i. The re is only Vrit t i- vya pt i a s Bra hma n is s e lf- luminous . If t he re is a cup in a pot , you wa nt a la mp a nd t he e ye s t o s e e t he cup in t he da rk, whe n t he pot is broke n: but if t he re is a la mp wit hin t he pot , you wa nt t he e ye s only t o s e e t he la mp whe n t he pot is broke n. You do not wa nt a la mp. Sa s t r a y o n it v a d h ik a r a n a m : To p ic 3 ( Su t r a 3 ) Brahm an is re alis able only t hrough t he s cript ure s Sa s t r a y o n it v a t I. 1. 3 ( 3) The scripture being the source of right knowledge. Sa s t r a : t he s cript ure ; Yo n it v a t : be ing t he s ource of or t he me a ns of t he right knowle dge . The Omnis cie nce of Bra hma n follows from His be ing t he s ource of s cript ure . The a phoris m cle a rly point s out t ha t t he Srut is a lone a re proof a bout Bra hma n. As Bra hma n is t he ca us e of t he world we ha ve t o infe r t ha t Bra hma n or t he Abs olut e is Omnis cie nt . As t he s cript ure a lone is t he me a ns of right knowle dge wit h re fe re nce t o Bra hma n t he propos it ion la id in Sut ra 2 be come s confirme d. file:///C|/PDF/BrahmaSutra_1.html (15 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, IndiaBra hma n is not me re ly t he Cre a t or, Sus t a ine r a nd De s t roye r of t he world, He is t he s ource or womb of s cript ure s a nd is re ve a le d by s cript ure s . As Bra hma n is be yond t he re a ch of t he s e ns e s a nd t he int e lle ct , He ca n be a ppre he nde d only on t he a ut horit y of t he Srut is which a re infa llible a nd cont a in t he s pirit ua l e xpe rie nce s of re a lis e d s e e rs or s a ge s . The Srut is de cla re t ha t Bra hma n Hims e lf bre a t he d fort h t he Ve da s . The re fore He who ha s brought fort h t he Srut is or t he Ve da s which cont a in s uch wonde rful divine knowle dge mus t be a ll- knowle dge a nd a ll- powe rful. The s cript ure s illumine a ll t hings like a s e a rch light . Script ure is t he s ource or t he me a ns of right knowle dge t hrough which you ha ve a compre he ns ive unde rs t a nding of t he na t ure of Bra hma n. Srut is furnis h informa t ion a bout wha t is not known from ot he r s ource s . It ca nnot be known by ot he r me a ns of knowle dge inde pe nde nt ly of t he Srut is . Bra hma n is formle s s , colourle s s , a t t ribut e le s s . He nce it ca nnot be gra s pe d by t he s e ns e s by dire ct pe rce pt ion. You ca n infe r t he e xis t e nce of fire by it s a ccompa nying s moke but Bra hma n ca nnot be e s t a blis he d by infe re nce or a na logy, be ca us e it is a t t ribut e le s s a nd t he re ca nnot be a s e cond t hing which is s imila r t o Bra hma n. Bra hma n is Infinit e a nd s e condle s s . He who is ignora nt of t he Srut is ca nnot know t ha t Supre me Be ing. The re a re ot he r me a ns of knowle dge a ls o which ha ve got a pla ce but t he y a re not inde pe nde nt . The y s upple me nt a ft e r Bra hma n is e s t a blis he d by t he Srut is . Sa m a n v a y a d h ik a r a n a m : To p ic 4 ( Su t r a 4 ) Brahm an t he m ain purport of all Ve dant ic t e x t s Ta t t u Sa m a n v a y a t I. 1. 4 ( 4) But that (Brahman is to be known only from the Scriptures and not independently by any other means is established), because it is the main purpose (of all Vedantic texts). Ta t : t ha t ; Tu : but ; Sa m a n v a y a t : on a ccount of a gre e me nt or ha rmony, be ca us e it is t he ma in purpos e . The a rgume nt in s upport of Sut ra 2 is cont inue d. Bra hma n or t he Abs olut e ca n be known only from t he s cript ure s be ca us e a ll t he s cript ura l pa s s a ge s ca n be ha rmonis e d only by s uch a doct rine . The Ve da nt ic t e xt s re fe r t o Bra hma n only, be ca us e t he y ha ve Bra hma n for t he ir ma in t opic. The propos it ion t ha t Bra hma n is t he only ca us e of t he world is e s t a blis he d: be ca us e t his is t he a ut horit a t ive s a ying of t he s cript ure s . All t he Ve da nt ic t e xt s a gre e in t his re s pe ct . The word t u ( but ) is e mploye d t o re but t he a bove Purva pa ks ha or t he prim a file:///C|/PDF/BrahmaSutra_1.html (16 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, Indiafacie vie w a s urge d a bove . It is prope r t o s a y t ha t Bra hma n is t he uniform t opic t a ught in a ll t he Ve da nt ic t e xt s . Why? Sa ma nva ya t . Anva ya me a ns cons t ruing a pa s s a ge a ccording t o t he s ix cha ra ct e ris t ics or Sha d Linga s viz. , ( 1) Upa kra ma -Upa s a mha ra Eka va kya t a - a gre e me nt in be ginning a nd conclus ion; ( 2) Abhya s a - re pe t it ion; ( 3) Apurva t a - Unique ne s s of s ubje ct ma t t e r; ( 4) Pha la - fruit ; ( 5) Art ha va da - pra is e a nd ( 6) Yukt i - re a s oning. The s e s ix ma rks he lp t o a rrive a t t he re a l purport of a ny work. In cha pt e r s ix of t he Chha ndogya Upa nis ha d Bra hma n is t he ma in purport of a ll pa s s a ge s . In t he be ginning you will find This world, my child, wa s but t he Re a l ( Sa t ) in t he be ginning. It conclude s , In it a ll t ha t e xis t s ha s it s Se lf. It is t rue . It is t he Se lf. The re is a gre e me nt in t he ope ning a nd concluding pa s s a ge s . This is Upa kra ma - Upa s a mha ra . Udda la ka t he pre ce pt or, re pe a t s Ta t Tva m As i nine t ime s t o his dis ciple Sve t a ke t u. This is re pe t it ion ( Abhya s a ) . Bra hma n is doubt le s s unique , a s He is Infinit e a nd s e condle s s . Whe n you a t t a in knowle dge of Bra hma n e ve ryt hing e ls e is known. This is Pha la or fruit . The re is re a s oning in t he s cript ure s . Jus t a s pot s a re not hing but cla y, orna me nt s a re not hing but gold, s o a ls o t his world of na me s a nd forms is not hing but Bra hma n. If you know t he na t ure of cla y, you will know a ll t ha t is ma de out of cla y. Eve n s o if you know Bra hma n, e ve ryt hing e ls e will be known t o you. Bra hma n is t he s ource of t he cre a t ion, pre s e rva t ion a nd dis s olut ion of t he unive rs e . This is Art ha - va da or St ut i- va da by wa y of pra is e . All t he s e s ix ma rks or Sha d Linga s de not e t ha t t he chie f t opic or ma in purport of t he Ve da nt ic t e xt s is Bra hma n. All t he Ve da nt a - t e xt s ha ve for t he ir purport Bra hma n, for e xa mple , Be ing only t his wa s in t he be ginning, one wit hout a s e cond ( Chh. Up. VI- 2- 1) In t he be ginning a ll t his wa s At ma n or s e lf only ( Ait . Ara . II- 4- I- 1) . This is Bra hma n wit hout ca us e a nd wit hout e ffe ct , wit hout a nyt hing ins ide or out s ide ; t his s e lf is Bra hma n pe rce iving e ve ryt hing ( Bri. Up. II- 5- 19) Tha t Immort a l Bra hma n is be fore ( Mun. Up. II- 2- 11) a nd s imila r pa s s a ge s . It is not right t o t hink t ha t t he s e pa s s a ge s ha ve a diffe re nt s e ns e . The pa s s a ge s ca nnot re fe r t o a ge nt s , divinit ie s conne ct e d wit h a ct s of re ligious dut y. You will find in Bri. Up. II- 4- 14, The n by wha t s hould he s e e a nd Whom? This cle a rly s hows t ha t t he re is ne it he r a n a ge nt , nor a n obje ct of a ct ion, nor a n ins t rume nt . Bra hma n ca nnot be come a n obje ct of pe rce pt ion a nd ot he r me a ns of knowle dge , be ca us e It is e xt re me ly s ubt le , a bs t ra ct , infinit e a nd a ll- pe rva ding. How ca n a finit e ins e nt ie nt ins t rume nt know t he Infinit e ? The s e ns e s a nd t he mind de rive t he ir powe r a nd light from Bra hma n t he s ource . Bra hma n is Se lf- luminous , Se lf- e xis t e nt , Se lf- knowle dge , Se lf- de light , a nd Se lf- cont a ine d. Bra hma n ca nnot be re a lis e d wit hout t he a id of Ve da nt ic pa s s a ge Ta t Tva m As i - Thou a rt Tha t ( Chh. Up. VI- 8- 7) . Whe n one re a lis e s Bra hma n, he is t ot a lly fre e d from a ll s ort s of mis e rie s a nd pa ins . He a t t a ins t he goa l of life or t he s um m um bonum . The conce pt ion of dua lit y a s a ge nt , a ct ion a nd t he like is de s t roye d. Se lf- re a lis a t ion is not a fruit of a ct ion. It is not a re s ult of your willing or doing. It is t he re s ult of re a lis ing one s ide nt it y wit h Bra hma n. Script ure a ims only a t re moving t he ve il of ignora nce or Avidya . The n t he s e lf- e ffulge nt Bra hma n s hine s by It s e lf in It s pris t ine glory. The s t a t e of file:///C|/PDF/BrahmaSutra_1.html (17 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, IndiaMoks ha or t he fina l e ma ncipa t ion is e t e rna l. It is not t ra ns ie nt like t he fruit s a t t a ine d t hrough a ct ion. Act ion de pe nds upon t he will a nd is inde pe nde nt of t he obje ct . Knowle dge de pe nds on t he na t ure of t he obje ct a nd is inde pe nde nt of t he will of t he knowe r. A prope r unde rs t a nding of t he Ve da nt ic t e xt s le a ds t o t he fina l e ma ncipa t ion of ma n. It is not ne ce s s a ry for him t o e xe rt or do a ny s upe rhuma n fe a t or a ct ion. It is only me re unde rs t a nding t ha t it is a rope a nd not a s na ke t ha t he lps t o de s t roy one s fe a r. Script ure doe s not s pe a k only of e t hica l a nd ce re monia l dut ie s . It re ve a ls t he s oul a nd he lps one t o a t t a in Se lf- re a lis a t ion. The s a ge who ha s le a rnt by t he he lp of Ve da nt ic t e xt s t o re move t he e rrone ous ide nt ifica t ion wit h t he body will not e xpe rie nce pa in. It is only t he ignora nt worldly minde d ma n who e xpe rie nce s pa in on a ccount of his ide nt ifica t ion wit h t he body. The a t t a inme nt of he a ve n, procuring a s on, ge t t ing ra in, e t c. , a re t a ught in t he Ve da s a s incit e me nt t o t he a cquire me nt of knowle dge of Bra hma n by ba by s ouls a nd t o produce fa it h in ma n. Whe n he finds t ha t t he Ve dic Ma nt ra s ha ve t he powe r t o produce ra in he ge t s fa it h in t he m a nd ha s a n inclina t ion t o s t udy t he m. He gra dua lly ge t s dis gus t for t he munda ne obje ct s a nd de ve lops dis crimina t ion be t we e n t he re a l a nd t he t ra ns it ory a nd burning ye a rning for libe ra t ion. He de ve lops love for Bra hma n. The re fore a ll Ve da s t e a ch Bra hma n. Sa crifice s give munda ne fruit s only whe n t he y a re done wit h s e lfis h mot ive s , only whe n Ka ma or s t rong de s ire is a t t he ba ck of t he Ma nt ra s . Whe n t he y a re pe rforme d wit h Nis hka mya Bha va wit hout s e lfis h mot ive s t he y purify t he he a rt a nd he lp t o a t t a in knowle dge of t he Se lf. He nce Ka rma Ka nda it s e lf, by t e a ching t he wors hip of va rious de it ie s , be come s pa rt of Bra hma Jna na . It is re a lly t he wors hip of Bra hma n, whe n t he e le me nt of de s ire or s e lfis hne s s is re move d. Such a wors hip purifie s t he he a rt a nd produce s a t a s t e for e nquiry of Bra hma n. It doe s not produce a ny ot he r e a rt hly de s ire . The obje ct of e nquiry in t he Ka rma Ka nda is s ome t hing t o be a ccomplis he d viz. , dut y. The obje ct of e nquiry in Ve da nt a t e xt s is t he a lre a dy e xis t e nt , a bs olut e ly a ccomplis he d Bra hma n. The fruit of t he knowle dge of Bra hma n mus t be diffe re nt from t he fruit of knowle dge of dut y which de pe nds on t he pe rforma nce of a ct ion. You will find in t he Upa nis ha ds Ve rily t he Se lf ( At ma n) is t o be s e e n Bri. Up. II- 4- 5. The At ma n which is fre e from s in t ha t it is which we mus t s e a rch out , t ha t it is which we mus t t ry t o unde rs t a nd Chh. Up VIII- 7- 1. Le t a ma n wors hip him a s At ma n or t he Se lf - Bri. Up I- 4- 7; Le t a ma n wors hip t he At ma n only a s his t rue s t a t e - Bri. Up. I- 4- 15; He who knows Bra hma n be come s Bra hma n - Mun. Up. III-2- 9. The s e t e xt s rous e in you a de s ire t o know wha t t ha t Bra hma n is . The Ve da nt ic t e xt s give a be a ut iful de s cript ion of t he na t ure of Bra hma n. The y t e a ch t ha t Bra hma n is e t e rna l, a ll- knowing, a bs olut e ly s e lf- s ufficie nt , e ve r pure , fre e , pure knowle dge , a bs olut e blis s , s e lf- luminous a nd indivis ible . One a t t a ins fina l e ma ncipa t ion a s t he fruit of me dit a t ion on Bra hma n. The Ve da nt ic t e xt s de cla re , The wis e who knows t he At ma n a s bodile s s file:///C|/PDF/BrahmaSutra_1.html (18 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, Indiawit hin t he bodie s , a s uncha nging a mong cha nging t hings , a s gre a t a nd omnipre s e nt doe s ne ve r grie ve ( Ka t ha Up. II- 22) . He is wit hout bre a t h, wit hout mind, pure ( Mun. Up. II- 1- 2) . Tha t pe rs on is not a t t a che d t o a nyt hing ( Bri. Up. IV- 3- 15) . All t he s e t e xt s e s t a blis h t he fa ct t ha t t he fina l e ma ncipa t ion diffe rs from a ll t he fruit s of a ct ion a nd is a n e t e rna lly a nd e s s e nt ia lly bodile s s s t a t e . Moks ha is Kut a s t ha Nit ya , i. e . , e t e rna l, wit hout unde rgoing a ny cha nge . Bra hma n is omnipre s e nt like e t he r ( Aka s a va t Sa rva ga t a ) fre e from a ll modifica t ions ( Nirvika ra ) , a bs olut e ly Se lf- s ufficie nt , Se lf- cont a ine d ( Nira pe ks ha ) , indivis ible ( Akha nda ) . He is not compos e d of pa rt s ( Nis hka la ) . He is Se lf- luminous ( Sva ya m Pra ka s a , Sva ya m Jyot i) . You will find in Ka t ha Upa nis ha d, Diffe re nt from me rit a nd de me rit , diffe re nt from e ffe ct a nd ca us e , diffe re nt from pa s t a nd fut ure is t ha t Bra hma n ( I- 2- 14) . Moks ha is t he s a me a s Bra hma n. Moks ha or Bra hma n ca nnot be t he e ffe ct of a ct ions . It ca nnot be s upple me nt a ry t o a ct ions . If it is s o it would be non- e t e rna l. To know Bra hma n is t o be come Bra hma n. Munda ka Upa nis ha d s a ys , He who knows Bra hma n be come s Bra hma n. As Bra hma n is a n a lre a dy e xis t ing e nt it y, knowing Bra hma n doe s not involve a n a ct like a rit ua lis t ic a ct . Whe n Avidya or ne s cie nce is de s t roye d t hrough knowle dge of t he Se lf, Bra hma n ma nife s t s It s e lf, jus t a s t he rope ma nife s t s it s e lf whe n t he illus ion of s na ke is re move d. As Bra hma n is your Inne r Se lf you ca nnot a t t a in It by a ny a ct ion. It is re a lis e d a s one s own At ma n whe n t he ignora nce is a nnihila t e d. Te xt s like The At ma n is t o be re a lis e d e t c. , is not a n injunct ion. It is int e nde d t o wit hdra w t he mind of t he a s pira nt from e xt e rna l obje ct s a nd t urn it inwa rds . Bra hma n is not a n obje ct of t he a ct ion of knowing. It is diffe re nt from t he Known a nd a ga in it is be yond t he Unknown ( Ke na Up. I- 3) How s hould he know him by whom He knows a ll t his ( Bri. Up. II- 4- 14) . Bra hma n is e xpre s s ly de cla re d not t o be t he obje ct of a n a ct of de vout wors hip ( Upa s a na ) . Know t ha t a lone t o be Bra hma n, not t ha t which pe ople a dore he re ( Ke na Up. I- 5) . The s cript ure ne ve r de s cribe s Bra hma n a s t his or t ha t . It s purpos e is t o s how t ha t Bra hma n a s t he e t e rna l s ubje ct , Pra t ya ga t ma n, t he inne r Se lf is ne ve r a n obje ct . It ca nnot be ma int a ine d t ha t Moks ha or Bra hma n is s ome t hing t o be ce re monia lly purifie d. The re is no room for a purifica t ory ce re mony in t he e t e rna lly pure Bra hma n. Bra hma n is t he Se lf or At ma n of a ll. It ca n ne it he r be s t rive n nor a voide d. All obje ct s pe ris h be ca us e t he y a re me re modifica t ions of t he five e le me nt s . But t he Soul or Bra hma n is immort a l a nd uncha nging. It is in it s e s s e nce e t e rna lly pure a nd fre e . He who ide nt ifie s hims e lf wit h his body e xpe rie nce s pa in. A s a ge who ha s re move d De ha dhya s a or ide nt ifica t ion of t he body by ide nt ifying hims e lf wit h t he pure , a ll- pe rva ding Bra hma n will not e xpe rie nce pa in. A rich ma n who is puffe d up by t he conce it of his we a lt h is a ffe ct e d wit h grie f whe n he los e s his we a lt h. But he is not a ffe ct e d by t he los s of we a lt h a ft e r he ha s once re t ire d from t he world a nd file:///C|/PDF/BrahmaSutra_1.html (19 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, Indiaha s be come a n a s ce t ic. A s a ge who ha s a t t a ine d knowle dge of Bra hma n ca nnot be a me re ly worldly doe r a s be fore . He doe s not be long t o t his world a s he did be fore . A worldly ma n a ls o ca n be come a s a ge of Se lf- re a lis a t ion wit h t he Bha va of non- doe r ( Aka rt a ) , non- a ge nt ( Abhokt a ) . The Srut is de cla re Whe n he is fre e from t he body, t he n ne it he r ple a s ure nor pa in t ouche s him ( Chh. Up. VIII- 12- 1) . The obje ct or ma y s a y The s t a t e of be ing fre e from t he body follows only whe n a ma n die s . This is e nt ire ly wrong be ca us e t he ca us e of ma n be ing joine d t o t he body is e rrone ous knowle dge . The s a ge who ha s a t t a ine d knowle dge of Bra hma n, a nd who ide nt ifie s hims e lf wit h Bra hma n is fre e from his body e ve n while s t ill a live . The Srut i a ls o de cla re s Jus t a s t he s lough of a s na ke lie s on a n a nt - hill, de a d a nd ca s t a wa y, s o a ls o lie s t his body. Tha t bodile s s immort a l Soul is Bra hma n only, is only light . ( Bri. Up. IV- 4- 7) . Wit h e ye s , He is wit hout e ye s a s it we re ; wit h e a rs , wit hout e a rs a s it we re ; wit h s pe e ch, wit hout s pe e ch a s it we re ; wit h a mind, wit hout mind a s it we re ; wit h Pra na , wit hout Pra na a s it we re ; The s a ge is no longe r conne ct e d wit h a ct ion of a ny kind. The Sa nkhya s s a y t ha t t he Ve da nt ic t e xt s a bout cre a t ion do not re fe r t o Bra hma n but t o t he Pra dha na which is ma de up of t he t hre e Guna s - Sa t t va , Ra ja s a nd Ta ma s - a s t he Firs t Ca us e . The y ma int a in t ha t a ll t he Ve da nt a t e xt s which t re a t of t he cre a t ion of t he world cle a rly point out t ha t t he ca us e of t he world ha s t o be conclude d from t he e ffe ct by infe re nce a nd t he ca us e which is t o be infe rre d is t he conne ct ion of t he Pra dha na or Pra krit i wit h t he Souls or Purus ha s . The followe rs of Ka na da ( t he School of Va is e s hika philos ophy) infe r from t he ve ry s a me pa s s a ge s t ha t t he Lord is t he e fficie nt ca us e of t he unive rs e a nd t he a t oms a re it s ma t e ria l ca us e . The Sa nkhya s s a y Omnipot e nce ca n be a t t ribut e d t o t he Pra dha na a s it ha s a ll it s e ffe ct s for it s obje ct s . Omnis cie nce a ls o ca n be a s cribe d t o it . Knowle dge is re a lly a n a t t ribut e of Sa t t va Guna . Sa t t va is one of t he compone nt s of Pra dha na . The re fore Pra dha na ca n be s a id t o be omnis cie nt . You ca nnot a s cribe Omnis cie nce or limit e d knowle dge t o t he Soul or Purus ha which is is ola t e d a nd pure int e llige nce it s e lf. The re fore t he Ve da nt a t e xt s a s cribe Omnis cie nce t o t he Pra dha na a lt hough it is in it s e lf non- int e llige nt . Bra hma n is wit hout a ny ins t rume nt s of a ct ion. As Pra dha na ha s t hre e compone nt s it s e e ms re a s ona ble t ha t it a lone is ca pa ble of unde rgoing modifica t ions like cla y int o va rious obje ct s a nd ma y a ct a s a ma t e ria l ca us e , while t he uncompounde d, homoge ne ous a nd uncha nge a ble Bra hma n is una ble t o do s o. The re fore t he Ve da nt ic t e xt s which t re a t of cre a t ion cle a rly re fe r t o Pra dha na only a nd t he re fore it is t he Firs t Ca us e re fe rre d t o by t he s cript ure s . To t he s e conclus ions Sri Vya s a give s a n a ns we r in t he following Sut ra . I k s h a t y a d y a d h ik a r a n a m : To p ic 5 ( Su t r a s 5 - 1 1 ) Brahm an ( t he int e llige nt principle ) is t he Firs t Caus e file:///C|/PDF/BrahmaSutra_1.html (20 of 149) [11/1/02 5:07:25 PM]Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India I k s h a t e r n a s a b d a m I. 1. 5 ( 5) On account of seeing (i.e. thinking being attributed in the Upanishads to the First Cause, the Pradhana) is not (the first cause indicated by the Upanishads; for) it (Pradhana) is not based on the scriptures. I k s h a t e h : on a ccount of s e e ing ( t hinking) ; Na : is not ; As a b d a m : not ba s e d on t he s cript ure s . Sut ra s 5 t o 11 re fut e t he a rgume nt s of t he Sa nkhya s a nd e s t a blis h Bra hma n a lone a s t he Firs t Ca us e . It is not pos s ible t o find room in t he Ve da nt a t e xt s for t he non- int e llige nt Pra dha na , be ca us e it is not ba s e d on s cript ure . Why? Be ca us e s e e ing or t hinking is a s cribe d t o t he ca us e in t he s cript ure . In t he s cript ure it is s a id t ha t t he Firs t Ca us e wille d or t hought be fore cre a t ion. You will find in t he Chha ndogya Upa nis ha d VI- 2, Be ing only, my de a r, t his wa s in t he be ginning, one only wit hout a s e cond. It t hought Ma y I be ma ny, ma y I grow fort h. It proje ct e d fire . Ait a re ya Upa nis ha d s a ys , The At ma n wille d: Le t me proje ct worlds . So it proje ct e d t he s e worlds ( I- 1- 1. 2) . In Pra s na Upa nis ha d VI- 3 it is s a id of t he pe rs on of s ixt e e n pa rt s . He t hought . He s e nt fort h Pra na . . . The re ca nnot be a ny t hinking or willing in t he ins e nt ie nt Pra dha na . It is pos s ible only if t he Firs t Ca us e is a n int e llige nt be ing like Bra hma n. If it is s a id t ha t s uch a qua lit y ca n be a t t ribut e d t o Pra krit i in a s e conda ry s e ns e , jus t a s re d- hot iron ca n be ca lle d fire be ca us e it ca n burn, we re ply, why s hould we a s cribe cre a t ive powe r a nd Omnis cie nce t o s uch Pra krit i which we inve s t wit h will a nd Omnis cie nce in a s e conda ry s e ns e whe n we ca n a s cribe cre a t ive powe r a nd Omnis cie nce t o Bra hma n Hims e lf t o whom Will a nd Omnis cie nce ca n be a s cribe d in a prima ry s e ns e . Bra hma ns knowle dge is pe rma ne nt . He is not in ne e d of a ny ins t rume nt s of knowle dge . He is not in ne e d of a body. His knowle dge is wit hout a ny obs t ruct ions . Sve t a s va t a ra Upa nis ha d s a ys , He gra s ps wit hout ha nds , move s wit hout fe e t , s e e s wit hout e ye s , he a rs wit hout e a rs . He knows wha t ca n be known, but no one knows Him. The y ca ll Him t he firs t , t he Gre a t pe rs on ( VI- 8, III- 19) . You ca nnot a t t ribut e s e nt ie ncy ( Che t a na t va ) t o Pra dha na e ve n in a figura t ive s e ns e , be ca us e it is s a id t ha t t he Cre a t or be ca me t he s oul a nd e nt e re d t he body. How ca n t he ins e nt ie nt ma t t e r ( Ache t a na ) be come t he s e nt ie nt s oul ( Che t a na ) ? Ve da nt ic t e xt s e mpha t ica lly de cla re t ha t by knowing Bra hma n e ve ryt hing e ls e ca n be known. How ca n we know t he s ouls by knowing ma t t e r? file:///C|/PDF/BrahmaSutra_1.html (21 of 149) [11/1/02 5:07:25 PM]

A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com Chapter I of the Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh, India Pra dha na or ma t t e r ca nnot be t he Sa t which is de s cribe d a s t he ca us e of t he world, be ca us e t ha t would be oppos e d t o t he s cript ure which us e s t he word Iks ha t e h. You will find in Sve t a s va t a ra Upa nis ha d, He , t he God of a ll s ouls , is t he Cre a t or of t he world. The re fore it is quit e cle a r t ha t Bra hma n a nd not Pra dha na is t he ca us e of t his world. In a ll Ve da nt ic t e xt s t he re is a uniform de cla ra t ion t ha t Che t a na ( cons cious ne s s ) is t he ca us e of t he world. Pra dha na pot e nt ia lly cont a ins a ll forms in a s e e d s t a t e . The whole world e xis t s in it in a s ubt le s e e d s t a t e in Pra la ya a nd ye t it ca nnot be re ga rde d a s t he Cre a t or be ca us e it is non- s e nt ie nt . Ve da nt a t e xt s e mpha t ica lly de cla re t ha t a n Int e llige nt Be ing wille d a nd cre a t e d t his unive rs e . You will find in Chha ndogya Upa nis ha d, The Sa t e xis t e d in t he be ginning. It wa s one wit hout a s e cond. It wille d t o be come ma ny. It cre a t e d fire . The a rgume nt a t ion of t he Sa nkhya s t ha t t he Pra dha na is a ll- knowing be ca us e of it s Sa t t va is ina dmis s ible , be ca us e Sa t t va is not pre ponde ra nt in t he Pra dha na a s t he t hre e Guna s a re in a s t a t e of e quipois e . If t he Pra dha na is a ll- knowing e ve n in t he condit ion of e quilibrium ( Guna s a mya va s t ha ) on a ccount of t he powe r of knowle dge re s iding in Sa t t va , it mus t be lit t le - knowing a ls o on a ccount of t he powe r of re t a rding knowle dge which re s ide s in Ra ja s a nd Ta ma s . The re fore while Sa t t va will ma ke it a ll- knowing, Ra ja s a nd Ta ma s will ma ke it lit t le - knowing. This is a ct ua lly a cont ra dict ion. Furt he r a modifica t ion of Sa t t va which is not conne ct e d wit h a wit ne s s ing principle or s ile nt Sa ks hi is not ca lle d knowle dge . The non-int e llige nt Pra dha na is de void of s uch a principle . He nce a ll- knowingne s s ca nnot be a s cribe d t o Pra dha na . The ca s e of t he Yogins doe s not a pply t o t he point unde r cons ide ra t ion he re . The y a t t a in Omnis cie nce on a ccount of e xce s s of Sa t t va in t he m. The re is a n int e llige nt principle ( Sa ks hi) in him inde pe nde nt of Sa t t va . Whe n a Yogi a t t a ins knowle dge of t he pa s t a nd t he fut ure on a ccount of t he gra ce of t he Lord, you ca nnot de ny t he Et e rnit y a nd Infinit y of Bra hma ns knowle dge . Bra hma n is pure Int e llige nce it s e lf, Uncha nge a ble . All- knowingne s s a nd cre a t ion a re not pos s ible for Bra hma n. To t his obje ct ion it ca n be re plie d t ha t Bra hma n ca n be All- knowing a nd cre a t ive t hrough His illus ory powe r, Ma ya . Jus t a s in t he ca s e of e t he r we t a lk of e t he r ins ide a ja r a nd e t he r in t he s ky but it is a ll re a lly one e t he r, s o a ls o t he diffe re nt ia t ion of Jiva a nd Is va ra is only a n a ppa re nt diffe re nt ia t ion on a ccount