Brahma Sutras – Adhyāsa or Superimposition, Chapter 1, Section 4 –  Slokas 1 – Slokas 28

।। प्रथमोऽध्यायः ।।
।। चतुर्थः पादः ।।

आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयति च ।। 1.4.1 ।।

Some commentaries on the Hindu scriptures and Vedas have stated that the foundation is not the Supreme Brahman. However, what needs to be understood is that this is only limited to the reflection of Consciousness and not to the Unmanifest Supreme Brahman. The body is just a vehicle or a tool for one to realize the Supreme Brahman residing in one’s heart lotus.

 

सूक्ष्मं तु तदर्हत्वात्।।1.4.2।।

The cause of this body is the Primordial Person who is subtlest of the subtle, infinite, all-pervading and the Unmanifest and the Unknown.

 

तदधीनत्वादर्थवत्।।1.4.3।।

The subtle nature of the body is in reality the Supreme Brahman and therefore, the existence of the body is solely dependent on the Lord.

 

ज्ञेयत्वावचनाच्च।।1.4.4।।

Everything is within the Supreme Self and the Supreme Self is within everything and yet, nothing is within the Supreme Self and the Supreme Self is in nothing as only the ONE exists. There is nothing apart or different from the Supreme Self and therefore, only the Supreme Self can know ITSELF through ITSELF. Hence, the Supreme Self has been deemed to be the Unmanifest and the Unknown.

 

वदतीति चेन्न प्राज्ञो हि प्रकरणात्।।1.4.5।।

As only the Supreme Self exists, the one who knows, sees, perceives, realizes and experiences is the Supreme Self.

 

त्रयाणामेव चैवमुपन्यासः प्रश्नश्च।।1.4.6।।

Hence, discussions with regard to the jāṭharāgnijeeva and Supreme Self point only to the ONE that is the self-effulgent Light that is infinite and all-pervading.

 

महद्वच्च।।1.4.7।।

The Mahat considered by many to be superior to the intellect is referable only to the reflection of Consciousness. Because, in reality, there is nothing higher or lower as there is only the ONE.

 

चमसवदविशेषात्।।1.4.8।।

Assertive stands made to deem this or that as the foundation of creation and specifically, the reflection of Consciousness do not have premise or support as there is only one Cause for the entire universe and that is the Supreme Self.

 

ज्योतिरुपक्रमा तु तथा ह्यधीयत एके।।1.4.9।।

The elements of fire, water and earth are said to manifest and begin with light. Here, light refers to the Light of Lights and not the radiance that is limited to the constraints of the reflection of Consciousness.

 

कल्पनोपदेशाच्च मध्वादिवदविरोधः।।1.4.10।।

As been stated in several commentaries, the entire creation of manifest and unmanifest has emanated as an illusion, a reflection of Consciousness by the Supreme Self. The unmanifest in the reflection of Consciousness is the five elements, time, ego, mind and intellect. Hence, they remain at all times in their true state of pure Bliss.

 

न संख्योपसंग्रहादपि नानाभावादतिरेकाच्च।।1.4.11।।

Many theories on the five-fold categories that are the defining factors of this universe have been discussed. However, one must remember that this entire universe and all of creation both manifest and unmanifest is but a mere illusion and only a reflection of Consciousness. It is imperative to see, know, realize, perceive and experience creation as it truly is, BLISS.

 

प्राणादयो वाक्यशेषात्।।1.4.12।।

The five-fold as mentioned in several commentaries as the vital air are in reality the Supreme Brahman because it has been categorically stated that the prāna is the Supreme Brahman.

 

ज्योतिषैकेषामसत्यन्ने।।1.4.13।।

In some commentaries, food has not been mentioned to be the vital air and instead light has been considered to be the vital air. Whether it is food or light or vital air, everything has manifested from the Light of Lights.

 

कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः।।1.4.14।।

The Supreme Self is the Primal Cause and is the creator of all creation including ether, air, fire, water and earth. Many may say that the Supreme Brahman and creation are different but in reality, creation is only a reflection of ITSELF.

 

समाकर्षात्।।1.4.15।।

And therefore, debates and discussions on non-existence as the cause of creation is not valid, as there has to be a seer, a scene seen and the act of seeing to determine if creation has manifested from existence or non-existence or absolute non-existence. What is the meaning of Existence can only be known by Existence and hence, it has been categorically stated that only the Self can know the Self in entirety.

 

जगद्वाचित्वात्।।1.4.16।।

The Supreme Brahman is the doer, the action, the inaction and the fruit of the action and inaction. In fact, work here refers to this universe and IT is the creator, sustainer, destroyer, witness, beneficiary and doer of all of creation both manifest and unmanifest.

 

जीवमुख्यप्राणलिङ्गन्नेति चेत्तद्व्याख्यातम्।।1.4.17।।

Though several commentaries might state that the nature of the jeeva and the prāna are different and not the Supreme Brahman, the truth has already been explained earlier that both the jeeva and the prāna are in reality, the Supreme Brahman.

 

अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके।।1.4.18।।

However, Jaimini Maharshi is of the opinion that the reference to the jeeva is referable to the illusion, reflection of Consciousness.

 

वाक्यान्वयात्।।1.4.19।।

Hence, the one who sees, hears, speaks, etc. and is seen, heard, spoken to, etc. is none other than the Supreme Self.

 

प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः।।1.4.20।।

Hence, though it is taught that the jeeva is the object of realization, it is nothing but an indication for one to seek the Supreme Self who resides in the heart lotus of one as the jeeva. This is what Āsmarathya thinks.

 

उत्क्रमिष्यत एवम्भावादित्यौडुलोमिः।।1.4.21।।

Audulomi Maharshi thinks that the premise at the beginning that the jeeva and the Supreme Brahman are one owing to the truth about the Primal Cause is to be pondered over. The movement of the jeeva after the mortal coil is shed is only referable to the resting places in the reflection of Consciousness that has manifested from the Supreme Self.

 

अवस्थितेरिति काशकृत्स्नः।।1.4.22।।

Kāsakritsna Rishi feels that the initial statement has been made because the Supreme Brahman exists as the jeeva in the reflection of Consciousness.

 

प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात्।।1.4.23।।

Supreme Brahman is the Primal Cause of all and this is not in contradiction with the proposition and illustration in the Sruti.

 

अभिध्योपदेशाच्च।।1.4.24।।

Also, on account of the statement of will and cause to create, that is entirely on the Supreme Self who is the Primal Cause.

 

साक्षाच्चोभयाम्नानात्।।1.4.25।।

And because the Sruti categorically states that the Supreme Self as the Primal Cause is solely responsible for creation and dissolution of the universe.

 

आत्मकृतेः परिणामात्।।1.4.26।।

The Supreme Brahman manifested ITSELF as ITSELF. This manifestation though considered to be different from the Supreme Brahman is in reality the Supreme Brahman. When one sees, knows, realizes, perceives and experiences the universe as nothing but the Supreme Brahman, then the truth is revealed that the Supreme Self is the Primal Cause.

 

योनिश्च हि गीयते।।1.4.27।।

And because the Supreme Brahman is the origin of all, the Supreme Brahman is the Primordial Cause.

 

एतेन सर्वे व्याख्याता व्याख्याताः।।1.4.28।।

By this all contradictions to the origin and cause of this universe have been set aside.

 

[Brahma Sutras – Adhyāsa or Superimposition, Chapter 1, Section 4 –  Slokas 1 – Slokas 28]

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