Chapter I
SAMANVAYA ADHYAYA [Samanvaya : co-ordination]
Section 1
Topic 1: Jignasadhikaranam [Jignasa : explore, curiosity, desire; adhikaranam : section, topic, proposition]
Like every other topic in Brahma sutra deals with the topic of Brahman, henceforth it is implicit without mention that this topic conveys the following purpose
The enquiry into Brahman
I.1.1
अथातो ब्रह्मजिज्ञासा |
Athato Brahmajignasa
Now, therefore, the enquiry into Brahman
[The index I.1.1 indicates Chapter I, Section 1 and Sutra 1. This numbering will be followed through out the entire text]
Atha (अथ) : now, then, after this; Atah (अतः) : therefore; Brahmajignasa (ब्रह्मजिज्ञासा) : desire to know Brahman [the enquiry into the real nature of Brahman]
This being the first sutra of the Brahma sutras, creates a doubt in the mind of the reader. Now, therefore does not mean to introduce a new subject but it is here taken to be as denoting immediate consequence. Hence the enquiry into Brahman has to be a consequence of a phenomena which occurred before this.
The question here is, if a phenomena is a pre-requisite for the enquiry into Brahman what is that and where should it occur?
Only those who have got an earnest desire for the knowledge of Brahman are fit for the study of Brahma sutras. In the previous posts i have described couple of reasons which drive a person to know the real nature of Brahman.
In most of the commentaries on Brahma sutras, the preliminary qualifications for an individual to begin the enquiry into Brahman are
1) Discrimination between eternal and the non-eternal
2) The renunciation of all desire to enjoy the fruit (of one's actions) both here and hereafter
3) Six virtues
4) Desire for liberation
It is a generally accepted fact across commentaries that, only if these conditions exist can an individual engage in the enquiry of the Brahman and come to know of it; but not otherwise.
Note: I have put the preliminary qualifications from the commentaries because the said sutra as such doesn't speak about such conditions explicitly. This also highlights the fact that Brahma sutras cannot be understood without a lucid commentary. It is also true that the commentary also is in need of further elaborate explanation.
If now, therefore part of the enquiry is understood, then the next question that arises is the
What are the characteristics of the Brahman?
Background:
अथातो ब्रह्मजिज्ञासा |
Athato Brahmajignasa
Now, therefore, the enquiry into Brahman
[The index I.1.1 indicates Chapter I, Section 1 and Sutra 1. This numbering will be followed through out the entire text]
Atha (अथ) : now, then, after this; Atah (अतः) : therefore; Brahmajignasa (ब्रह्मजिज्ञासा) : desire to know Brahman [the enquiry into the real nature of Brahman]
This being the first sutra of the Brahma sutras, creates a doubt in the mind of the reader. Now, therefore does not mean to introduce a new subject but it is here taken to be as denoting immediate consequence. Hence the enquiry into Brahman has to be a consequence of a phenomena which occurred before this.
The question here is, if a phenomena is a pre-requisite for the enquiry into Brahman what is that and where should it occur?
Only those who have got an earnest desire for the knowledge of Brahman are fit for the study of Brahma sutras. In the previous posts i have described couple of reasons which drive a person to know the real nature of Brahman.
In most of the commentaries on Brahma sutras, the preliminary qualifications for an individual to begin the enquiry into Brahman are
1) Discrimination between eternal and the non-eternal
2) The renunciation of all desire to enjoy the fruit (of one's actions) both here and hereafter
3) Six virtues
- Sama - control of mind
- Dama - control of external senses
- Uparati - cessation from worldly enjoyments
- Titiksha - endurance of pleasure and pain
- Sraddha - faith in the words of the preceptor and of the Upanishads
- Samadhana - deep concentration
4) Desire for liberation
It is a generally accepted fact across commentaries that, only if these conditions exist can an individual engage in the enquiry of the Brahman and come to know of it; but not otherwise.
Note: I have put the preliminary qualifications from the commentaries because the said sutra as such doesn't speak about such conditions explicitly. This also highlights the fact that Brahma sutras cannot be understood without a lucid commentary. It is also true that the commentary also is in need of further elaborate explanation.
If now, therefore part of the enquiry is understood, then the next question that arises is the
What are the characteristics of the Brahman?
Background:
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