Scriptures declare that God or Brahman is the cause of Bliss

I.1.14

तद्धेतुव्यपदेशाच्च |

taddhetuvyapadeshAchca

and because Brahman is declared to be the cause of it (i.e. Bliss or Ananda) it implies that the suffix 'maya' denotes abundance

Tad + Hetu(तद् + हेतु): The cause of that (i.e. bliss or ananda); vyapadeshAt(व्यपदेशात्):  because of statement of declaration; cha(च): and;

Commentary:

The scriptures declares that Brahman or God is the cause of the bliss.

"Esha hyevanandayati—For he alone causes bliss” Taittereya . Up.II-7.

He who causes bliss must himself abound in bliss, just as a man who enriches others must himself be in possession of abundant wealth. The giver of bliss to all is Bliss itself. Hence Anandamaya (abundance of bliss) is Brahman or God

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9, I.1.10, I.1.11, I.1.12, I.1.13

Anandamaya means not a derivative from Bliss BUT Abundance of Bliss

I.1.13

विकारश्ब्दान्नेति चेत् न प्राचुर्यात् | 

vikArashbdAnneti chet na prAchuryAt

Anandamaya does not mean a modication or transformation or product of bliss but rather refers to Abundance of bliss as denoted by the suffix maya

Vikarashbdat(विकारश्ब्दात्): From the word "Anandamaya" with the suffix "Mayat" denoting modification; Na(न): is not; iti(इति): this, thus; Chet(चेत्): if; Na(न): Not so; Prachuryat(प्राचुर्यात्): because of abundance;

Commentary:

The word maya cannot mean modification because we cannot predicate such a modification to Brahman(God) who is changeless. Here Maya means abundance. Hence the word Anandamaya denotes the Brahman/Highest Self. 

Anandamaya does not mean the absence of pain or sorrow. It is a positive attribute of Brahman and not a mere negation of pain. Anandamaya means he whose essential nature is bliss. For e.g. Sun, whose essential nature is light is called Jyotirmaya. 

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9, I.1.10, I.1.11, I.1.12

Bliss is Brahman (GOD)

Topic 6 (sutras 12 - 19) : Anandamayadhikaranam [Anandamaya: blissful; adhikaranam: section, topic, proposition]

I.1.12

आनन्दमयोऽभ्यासात् |

Anandamayo`bhyasat

Anandamaya (Bliss) means Brahman (God) on account of repetition.

Anandamaya(आनन्दमया): full of bliss; Abhyasat(अभ्यासात्): because of repetition.

Commentary:

In the scriptures there are several words which are apparently ambiguous. The author takes up these words one after the other and shows it really applies to Brahman(God). In this sutra (theorem) he picks up the word Anandamaya

Taittiriya upanishad says:

Raso vai sah. Rasam hyevayam labdhvanandi bhavati - He the Highest Self is Bliss in itself [II-7]

Anandam Brahmeti vyajanat - Bliss is Brahman [III-6]

This sutra(theorem) establishes that Anandamaya(bliss) is Brahman(God)

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9, I.1.10, I.1.11

Scriptures state that Brahman is the First cause

I.1.11
श्रुतत्वाच्च |
Shrutatvaaccha

And because it is directly stated by the Srutis, the all knowing Brahman is the first cause of the universe

Shrutatvaat(श्रुतत्वात्): being declared by the Sruti; cha(च): also, and.

Svetasvatara Upanishad VI-9: 
He is the cause, The Lord of lords of organs. He has neither parent nor lord


Commentary:
HE refers to the all knowing Brahman(GOD). Therefore it is finally established that the All-Knowing, All-Powerful Brahman is the First Cause and not the insentient or non-intelligent Pradhana or anybody else

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9, I.1.10

Pradhana cannot be the source - III

I.1.10
गतिसामान्यात् |
Gatisaamaanyaat

On account of uniformity of view of the scriptures, Brahman is to be considered as the first cause

Gati(गति): view; saamaanyaat(सामान्यात्): on account of uniformity;

Commentary:
Kaushitaki Upanishad III-3
Just like sparks proceed in all directions from a burning fire, from the self everything else will proceed


Taittareya Upanishad II-1
All this(manifestations) springs from the self


Prasna Upanishad III-3 
This Prana is born from the self

all the above passages describe the Self to be the cause. Therefore the all-knowing Brahman should be considered as the first cause because of the uniformity of the view of the scriptures

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9

Pradhana cannot be the Source - II

I.1.9
स्वाप्ययात् |
Svaapyayaat

On account of  (the individual) merging in one's own self (the self cannot be pradhana)

Svaapyayaat(स्वाप्ययात्) : On account of merging in one's own self

Commentary:
Chhandogya upanishad V1-8-1 says Svam Apita, which means in deep sleep the individual soul resolves in the Sat. The intelligent Self can clearly not resolve itself into the non-intelligent Pradhana. Hence the Pradhana cannot be the First cause denoted by the term 'Sat' in the Brahma Sutra.

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8

Pradhana cannot be the Source - I

I.1.8

हेयत्वावचनाच्च | 

Heyatvaavachanaachcha

And (the pradhana cannot be denoted by the word 'self') because it is not stated (by the scriptures) that It (Sat) has to be discarded

Heyatva (हेयत्व) : fitness to be discarded; Avachanat (आवचनात्) : not being stated (by the scriptures); Cha (च) : and;

Commentary:

If the preceptor intended to make his disciple understand the Self step by step from grosser to subtler truths through the non-self he would definitely state in the end that the Self is not of the nature of the Pradhana and that the Pradhana must be discarded. But no such statement is made in the scriptures. If ‘that’ or Sat means Pradhana (matter) the Srutis should teach us to turn away from it. But it is not the case.

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7

Salvation is declared to one who is devoted to Truth (Sat)

I.1.7

तन्निष्ठस्य मोक्षोपदेशात् |

Tannishthasya mokshopadesat

Salvation is declared to one who is devoted to truth

Tat(तत्) : to that; Nishthasya(निष्ठस्य) : of the devoted; Mokshopadesat(मोक्षोपदेशात्) : from the statement of salvation

Commentary:

Chandogya Upanishad says "Thou art That" or "Tat Tvam Asi". The non intelligent pradhana cannot be attributed to the word self. If you were to assign pradhana as That the sentence "Thou Art That" would imply Thou Art Non-intelligent. Then the scriptures would be a source of evil. Since the scriptures are a means of right knowledge, they cannot refer the self to a non-intelligent pradhana. The scriptures apply the word Self  to Sat(Truth/Right) only in its primary meaning. Hence it is declared in the scriptures that he, who is absolutely devoted to the Creator or cause of the world, attains the final emancipation. It is not reasonable to say that one attains his release by devotion to blind matter, Pradhana

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6

Creation can be attributed only to the Brahman

I.1.6

गौणश्चेन्नात्मशब्दात् |

Gaunaschet na Atmasabdat 

The words Atman(Soul) are being applied to the cause of the world in the scriptures. Therefore the words seeing or thinking cannot be used in a secondary sense for the cause of the world

Gaunah(गौण): indirect, secondary, figurative; Chet(चेत्): if; Na(ना): not; Atmasabdat(अत्मशब्दात्): because of the word Atman, i.e., soul.

Commentary:

The scriptures use the terms Atman(Soul) for the cause of the world for e.g. "All this universe in essence is That; That is the Truth; That is Atman(Soul)". Atman is referred to as the intelligent principle while rules over the body and supports the Prana. Therefore the intelligent Atman cannot form the nature of the non-intelligent Pradhana(matter).

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5

Brahman (the intelligent principle) is the first cause

Topic 5 (sutras 5 - 11) : Ikshatyadyadhikaranam [Ikshateh: on account of seeing; adhikaranam: section, topic, proposition]

I.1.5
ईक्षतेर्नाशब्दम् |
Ikshaternaashabdam
On account of seeing (i.e thinking being attributed in the Upanishads to the cause of the world; the pradhana*) is not (to be identified with the cause indicated by the Upanishads; for) it is not founded on Scripture

*Saankhya philosophy puts forth an argument that the first cause of this world is pradhana (matter) which is a non-intelligent entity

Ikshateh(ईक्षते): on account of seeing (thinking); Na(न): is not; Ashabdam(अशब्दम्): not based on the scriptures


Commentary:
This sutra is stating that the cause of the world can be attributed only to the intelligent principle called Brahman and no other entity

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4

Brahman is the main purport of all scriptures

Topic 4: Samanvayadhikaranam [Samanvaya: coordination; adhikaranam: section, topic, proposition]

I.1.4
तत्तु समन्वयात्
Tattu Samanvayat
But that(I.1.3 Brahman is to be known only from the scriptures and not independently by other means is established), because it is the main purpose (of all scriptures)

Tat(तत्): that; Tu(तु): but; Samanvayat(समन्वयत्): coordination, on account of agreement or harmony, because it is the main purpose

Commentary:
Brahman or the absolute can be known only through the scriptures because all the passages of the scriptures can be harmonized only by such a doctrine. The scriptures refer to Brahman only because they have Brahman as their main topic. A very important point to be noted here is, Brahman cannot be realized through scriptures. Scriptures aims only at removing the ignorance about Brahman.

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3

Brahman is realisable only through the scriptures

Topic 3: Shaastrayonitvaadhikaranam [Shaastra: scripture, treatise; Yonitva: being the source of or the means of right knowledge; adhikaranam: section, topic, proposition]

I.1.3

शास्त्रयोनित्वात् | 

Shastrayonitvaat

The scripture being the source of right knowledge

Sastra(शास्त्र): scripture, treatise; Yonitva(योनित्व): being the source of or the means of right knowledge; 

Commentary:

Scripture is the source or the means of the right knowledge through which you have a comprehensive understanding of the nature of the Brahman. As Brahman is formless, colorless, attribute-less, it cannot be grasped by the means of senses of direct perception. Since Brahman is attribute-less it cannot be established by inference or analogy. The omniscience of Brahman follows from him being the source of the scriptures. Sruti alone are the proof about Brahman

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2

Definition of Brahman

Topic 2: Janmadyadhikaranam [janma : birth, origin etc.; adhikaranam : section, topic,proposition]

I.1.2

जन्माद्यस्य यतः |

Janmadyasya yatah

(Brahman is that) from which the origin etc., (i.e. the origin, sustenance & dissolution) of this (world proceed).

janmadi (जन्मदि) : origin etc.; asya (अस्य) : of this (world); yatah (यतः) : from which

Answer to the enquiry of Brahman is given in this sutra. Brahman is the only cause, stay and final resort of this world. 

Commentary:

Brahman who is originator, preserver and absorber of this vast world must have unlimited powers or characteristics. Hence he is omnipotent or omniscient. Knowledge of Brahman can be obtained by reflection on its attributes. Inference or reasoning is an instrument which can be used to study the attributes of Brahman without conflicting with the vedanta texts. 

This sutra points to a vedantic text which gives a description of the characteristics of Brahman. It is the passage from Taittiriya Upanishad III-i: 

Bhrigu went to his father Varuna asking "Sir, teach me Brahman"

Varuna said 

यतो॒ वा इ॒मानि॒ भूता॑नि॒ जाय॑न्ते | येन॒ जाता॑नि॒ जीव॑न्ति । यत्प्रय॑न्त्य॒भिसंवि॑शन्ति | तद्विजि॑ज्ञासस्व | तद ब्रह्मेति॑ ||

yatO vaa imaani bhUtaani jaayaMtE | yEna jaataani jeevaMti | yat prayaMtyabhisaMvishaMti | tadvijijnaasasva | tadbrahmEti ||

That from whence these beings are born, that by which, when born they live, that into which they enter at their death, try to know That. That is Brahman

Note on Vedic Swaras

The above sanskrit text from Taittiriya Upanishad III-i, has annotations on top and below certain letters. They denote the Vedic swaras [variations in pitch]. The swaras are indicated for recitation purpose. As per the annotations the pitch of the voice has to be changed when reciting that particular letter. 

• The letters with no annotations are known as udaata (उदात) - normal pitch
• The letters with an underscore below them are known as anudaata (अनुदात) - low pitch
• The letters with a vertical line above it are knows as swarita (स्वरित) - high pitch
• The letters with two vertical lines above it are known as deerga swarita(दीर्ग स्वरित) - high pitch and stretch it

The above is just an overview, it is advised to learn vedic recitation from a well practiced teacher 


Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1

Now, therefore, the enquiry into Brahman/GOD

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

• 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:

Introduction - part1, part2, part3, part4

Introduction to Brahma Sutras

The Brahma sutras are concise aphorisms. They give the essence of the arguments on a topic. Many thoughts have been condensed into these sutras in as few words as possible. They have been divided into four chapters. Each of the chapters deal with a unique topic.

Each of the chapters consists of several Adhikaranas or topics or proposition which are grouped under different sections. Every proposition consists of the following parts

1) Vishaya - Thesis

2) Samshaya - Doubt

3) Purva paksha - Anti-thesis

4) Siddhanta - Synthesis or right conclusion

5) Sangati - agreement of the proposition with the other parts of the scriptures

There is a relation between the different propositions and they relate to each other by association of ideas. So the various propositions within a chapter are properly structured. The subject matter of the Brahma sutras being GOD/Brahman, any interpretation of the topic should not go away from the said subject.

With this background i will make an attempt to analyze the Brahma sutras and interpret it. A healthy discussion on the interpretations may help all of us involved in the discussion to come to a reasonable consensus.

Background:

Introduction - part1, part2, part3

Revealed Texts

The revealed texts of Sanatana Dharma are predominantly composed in a language called Sanskrit. From time immemorial these texts have been called as the Vedic literature. The term Veda means Knowledge which is derived from the root word Vid which means "to know". [I will from now on indicate the words in sanskrit with italics].

Vedic literature is divided into two categories

a) Shruti which means that which is heard

b) Smriti which means that which is remembered

If Shrutis are considered to be as revealed texts, Smritis are considered to be texts by tradition and not revelation. The Vedas which are four in number constitute the Shrutis. The post-vedic texts such as shastras [a treatise or text written to explain an idea], epics etc constitute the Smritis. A cross over between the Smritis and Shrutis is the Bhagavad-Gita which is considered as a revered text.

As we all know the vedas are four in number

a) Rig Veda

b) Yajur Veda

c) Sama Veda

d) Atharva Veda

Each of the above four vedas can be further divided into two parts

a) Mantra

It is also called as Samhita, which is a collection of hymns to be used in prayers and vedic sacrifices

b) Brahmanas

They are not to be confused with the Brahmana [varna/caste] which describe the rules and regulations of the vedic sacrifices and also the meaning and purpose of the mantras and rituals

These Brahmanas are further divided into Aranyakas and Upanishads

The Upanishad portion of the Vedas contain philosophical and meta physical writings about the nature of Brahman which in our context we call it as GOD [please read article1 and article2 ]. They are also referred to collectively as the Vedanta. They are regarded as one of the three canonical texts of Vedanta school. The other two being Brahma sutras and Bhagavad-Gita. Together the above three texts are called as Prastanatrayi[three starting points of Vedanta].

Upanishads - Shruti Prastana (starting point of revelation) & Bhagavad-Gita - Smriti Prastana (starting point of remembered tradition) are the basic source texts of Vedanta while Brahma Sutra - Nyaya Prasthana (logical starting point for vedanta philosophy) are the texts where teachings of Vedanta are set forth in a systematic and logical order.

No study of Vedanta is complete without the close examination of the Prastanatrayi. Let us begin our discussion with the Brahma Sutras which appear to be the logical starting point to the vedanta philosophy.