Thiruvonum's Weblog

The lengthy explanation (vritti) of the Brahma-sûtras which was composed by the Reverend Bodhâyana has been abridged by former teachers; according to their views the words of the Sûtras will be explained in this present work.

The nectar of the teaching of Parâsara’s son (Vyâsa),–which was brought up from the middle of the milk-ocean of the Upanishads

1. Then therefore the enquiry into Brahman.

In this Sûtra the word ‘then’ expresses immediate sequence; the word ‘therefore’ intimates that what has taken place (viz. the study of the karmakânda of the Veda) constitutes the reason (of the enquiry into Brahman).The word ‘Brahman’ denotes the hightest Person (purushottama), who is essentially free from all imperfections and possesses numberless classes of auspicious qualities of unsurpassable excellence

The purport of the entire Sûtra then is as follows: ‘Since the fruit of works known through the earlier part of the Mîmâmsâ is limited and non-permanent, and since the fruit of the knowledge of Brahman–which knowledge is to be reached through the latter part of the Mîmâmsâ–is unlimited and permanent; for this reason Brahman is to be known, after the knowledge of works has previously taken place.

‘This (viz. steady remembrance= meditation) is obtained through abstention (viveka), freeness of mind (vimoka), repetition (abhyâsa), works (kriyâ), virtuous conduct (kalyâna), freedom from dejection (anavasâda), absence of exultation (anuddharsha); according to feasibility and scriptural statement.’

Abstention (viveka) means keeping the body clean from all food, impure either owing to species (such as the flesh of certain animals), or abode (such as food belonging to a Kândâla or the like), or accidental cause (such as food into which a hair or the like has fallen).Freeness of mind (vimoka) means absence of attachment to desiresRepetition means continued practice..By virtuous conduct (kalyânâni) are meant truthfulness, honesty, kindness, liberality, gentleness, absence of covetousness..

The appearance of plurality is due to avidyâ.

Avidyâ is put an end to by true Knowledge.

Scripture is of greater force than Perception

The texts which represent Brahman as devoid of qualities have greater force

Perception reveals to us non-differenced substance only

The distinction is illustrated by the different views Perception and Inference cause us to take of the nature of the flame of the lamp. To Perception the flame, as long as it burns, seems one and the same: but on the ground of the observation that the different particles of the wick and the oil are consumed in succession, we infer that there are many distinct flames succeeding one another. And we accept the Inference as valid, and as sublating or refuting the immediate perception, because the perceived oneness of the flame admits of being accounted for ‘otherwise,’ viz. on the ground of the many distinct flames originating in such rapid succession that the eye mistakes them for one. The inference on the other hand does not admit of being explained in another way.

Difference–bheda–does not admit of logical definition

Being and consciousness are one. Consciousness is svayamprakâsa.

Consciousness is eternal and incapable of change.

The apparent difference between Consciousness and the conscious subject is due to the unreal ahamkâra.

Summing up of the pûrvapaksha view.

As the outcome of all this, we sum up our view as follows.–Eternal, absolutely non-changing consciousness, whose nature is pure non-differenced intelligence, free from all distinction whatever, owing to error illusorily manifests itself (vivarttate) as broken up into manifold distinctions–knowing subjects, objects of knowledge, acts of knowledge.

Sabda proves difference/

Pratyaksha–even of the nirvikalpaka kind–proves difference.

The bhedâbheda view is untenable/Inference also teaches difference/Perception does not reveal mere being/Colour reveals itself as well as the thing that has colour; knowledge reveals itself as well as the object known; so difference manifests itself as well as the things that differ./

Plurality is not unreal.

Being and consciousness are not one.

The true meaning of Svayamprakâsatva.

Consciousness is not eternal.

There is no consciousness without object/

Consciousness is capable of change.

The conscious subject persists in deep sleep…’I slept well.’ From this form of reflection it appears that even during sleep the Self. i.e. the ‘I,’ was a knowing subject and perceptive of pleasure.the reflection as to the perception of pleasure refers to the past state of sleep only, not to the present moment of reflection.

This entry was posted on November 8, 2010 at 3:52 am and is filed under Acharyarkall, Raamaanujar, Sri Vaishna Concepts. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.