Vedanta: A comprehensive collection: Bramhasutras

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They prove by various cogent and convincing arguments that the Brahman which the Vedantic texts proclaim as the cause of the universe is an intelligent principle, and cannot be identified with the non-intelligent or insentient Pradhana from which the world originates, as declared by the Sankhyas.

Sastrayonitvat

bramha realised thru scriptures

Tattu Samanvayat 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).

Adhikari for Knowledge	568
Air originates from Ether	305
Akasa of Chh. Up. 1.9 is Brahman	47, 137
Aja of Svet. Up. does not mean Pradhana	150
Akshara is Brahman	105
Ashrama Dharma to be followed by even those not desirous of Moksha	565
Atman is distinct from the body	521
Atman to be seen (Bri. Up. 11.4.5) is Brahman	165
Avyakta of Katha Up. does not refer to Sankhya Tattva	143
Brahman—abiding with the element is the creative principle	311
Births and deaths are not of soul	316
Brahman and individual soul reside in the heart	74
Brahman—cause of sun, moon, etc.	161
„—creates no evil	206
„—Definition	16
„—efficient and material cause of the world	170, 185, 212
„—enquiry of	14
„—first cause	26, 156
„—full of bliss	36
„—has no origin	306
„—is abode of earth and heaven	97
„—is equipped with full powers	217
„—is highest object of meditation	108
„—is the unseen	83
„—is one without a second	446
„—its attributes to be combined in meditation	476
„—its nature	428
„—Light of lights	117
„—neither partial nor cruel	221
„—the Inner Ruler	80
„—way of realisation	19
Bhuma is Brahman	102
Characteristics of the soul which has attained Nirguna Brahman	655
Child-like state	580
Creation—the final end of	219
Dahara is Brahman	109
Devas entitled to study of Vedas and meditation	121
Dissolution—process of	313, 314
Earth is created from water	310
Eater is Brahman	72
Ether is not eternal	295
Expiation for violating the Sannyasa order	572
Fate of souls after death who are not entitled to go to Chandraloka	395
Fivefold-five of Bri. Up. IV.4.17 does not refer to Sankhyan categories	153
Food restrictions can be given up only when life is in danger	561
Good and evil deeds of a man of Knowledge are shared by his friends and enemies	490, 492
Individual soul dependent on the Lord	341
Individual soul is agent when limited by adjuncts	340
Individual soul—nature of	320
Individual soul not produced but eternal	318
Individual soul’s relationship to Brahman	344
Individual soul—size of	322
Knower of Brahman merges in Brahman at death	608
Knower of Saguna Brahman departs through Sushumna Nadi at death	625
Knower of Saguna Brahman goes to Brahmaloka	628
Knower of Saguna Brahman goes to Brahmaloka even though he dies in Dakshinayana	629
Knower of Saguna Brahman goes along the path of Devayana	494, 497
Knowledge of Brahman frees one from all sins past and future	601, 603
Knowledge—its origination	581, 607
Liberated soul can animate several bodies at once	661
Liberated soul manifests its essential nature	652
Liberated soul remains inseparable from Supreme Soul	654
Liberated soul who has attained Brahmaloka can remain with or without body	659
Liberated soul who has attained Brahmaloka has all lordly powers	663
Light is Brahman	50, 136
Mahat of Katha Up. does not refer to Sankhya Tattva	143
Manomaya is Brahman	64
Meditations in sacrificial acts	530, 575
Meditation is enjoined even for a Muni	576, 600
Meditation, its technique and rules	592,530, 575 593, 594,576, 600 595, 597, 600
Meditation essential till knowledge is attained	588
Merging of functions of organs at death	614
Mode of departure at death	619, 620
Namarupa creation of the Lord and not of the Jiva	377
Nature of Mukti	583
Nature of swoon	425
Neti-Neti explained	437
Nityakarmas enjoined in Vedas should not be given up	606
Om and Udgitha	474
Path to Brahmaloka	635, 636, 638, 639, 641
Perfected souls may take birth to fulfil the divine mission	498
Person in the eye is Brahman	76
Prana distinct from air and senses	365
Prana has also an origin from Brahman	364
Prana is Brahman	49, 55, 135
Prana is merged in Jiva	616
Prana is minute	370
Prana of a knower of Brahman does not depart	622, 624, 625
Prana Vidya—Unity of	475
Prarabdha not destroyed by knowledge	604
Purusha is of the size of the thumb	119
Reciprocal meditation	505
Reconciliation of Vidyas	501, 503, 507, 508, 513, 514
Refutation of Atomic theory	247
Refutation of Bauddha Idealists	270
Refutation of Bauddha Realists	254
Refutation of Gautama and Kanada	196
Refutation of Jaina doctrine	277
Refutation of Pancharatra	286
Refutation of Pasupata	281
Refutation of Sankhyan theory	235
Refutation of Vaiseshika	245
Refutation of Yoga	183
Return of soul from deep sleep	423
Saguna Brahman in creation	224
Sannyasa is prescribed in scriptures	551
Sannyasin cannot revert back to former stages of life	571
Self consisting of knowledge is Brahman	138
Self is higher than everything	478
Self is Supreme	480
Senses are eleven	360
Senses are independent principles	374
Senses are minute	363
Senses have their origin from Brahman	357
Senses not functions of Prana	374
Social boycott by society of a Naishthika Brahmacharin failing to keep up celibacy	574
Soul’s descent from Chandraloka	401
Soul descending from heaven	389
Soul’s entry into plants	403
Soul in deep sleep	419
Soul in dream state	413
Soul’s time for descent to the earth	402
Soul—transmigration of	382
Soul attaining Saguna Brahman effects desires by mere will	657
Stories in Upanishads eulogise the Vidyas taught in them	556
Sudras’ eligibility to study of Vedas	131
Unconnected Mantras in certain Upanishads do not belong to Brahma Vidya	489
Upasanas	524, 526, 527, 529
Vaisvanara is Brahman	86
Vidyas—their constitution	465
Vidyas—their place in meditation	470, 483, 552
Water is produced from fire	309
Works—means to knowledge	559
World is non-different from Brahman	199

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jiva jagat ishwar

........

Sankhya

Kapila muni - Don’t accept Ishvara - Logic primary - Accept veda secondary.

Nyaya

Kapila muni - Don’t accept Ishvara - Logic primary - Accept veda secondary.

...

purva mimamsa

Jaimini - Veda primary - Karma Khanda based - Logic secondary - Accept Ishvara.

....

Uttar mimamsa

- Vyasacharya - Vedapurva – supporting - Logic secondary - Jnana khanda based - Accept veda primary - Accept Ishvara

Vaisheshika

- Kaanada - Logic primary - Don’t accept Ishvara - Accept veda secondary

yoga

Patanjali - Accept veda secondary - Logic primary

...

I prostrate to Sri Dakshinamurti who manifests in three different forms as God, Guru and Self, and whose body is allpervading like the sky. [Mantra 24]

• When Lord is seen as Guru he is called Dakshinamurthy or Sadashiva – faces south.

Katha up.

• When Lord is seen as Guru he is called Dakshinamurthy or Sadashiva – faces south.

......

This knowledge which thou hast obtained is not attainable by argumentation ; it is easy to understand it, O dearest, when taught by a teacher who beholds no difference (between one Self and another) ; thou art fixed in Truth. May we have, O! Naciketas, an enquirer like thee? [I – II – 9]

Jnanena eva moksha not by Karma, Upasana, Bhakti, Sankhya Yoga. All prepare you. None liberates you. • Bondage – ignorance based.

purusha suktam

Him whom prajapathi proclaimed as the Virat-Purusha, Him whom Indra propagated in the four quarters of the universe, He is the One by “realising” whom the realised masters become Immortal, even in this life. There is no other way for liberation”. *Verse 17+

dream transient between this body and the body of the next world:

That man has only two abodes, this and the next world. The dream state, which is the third, is at the junction (of the two). Staying at that junction, he surveys the two abodes, this and the next world. Whatever outfit he may have for the next world, providing himself with that he sees both evils (sufferings) and joys. When he dreams, he takes away a little of (the impressions of) this all-embracing world (the waking state), himself puts the body aside and himself creates (a dream body in its place), revealing his own luster by his own light – and dreams. In this state the man himself becomes the light. [IV – 3 – 9]

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chandogya up.

True, I have learnt much, but I know only the word meaning. I do not know the Self. Sir, I have heard from great persons like you that only those who know the Self are able to overcome sorrow. I am suffering from sorrow. Please take me across the ocean of sorrow’. Sanatkumara then said to narada, ‘Everything you have learnt so far is just words.’ *7 – 1 – 3]

...

katha up

If the slayer thinks “I slay,” and if the slain thinks, “I am slain,” then both of them do not know well. This slays not nor is This slain. [I – II – 19]

Mentally renouncing all actions and fully self-controlled, the embodied one rests happily in the city of nine gates, neither acting nor causing others (body and senses) to act. [Chapter 5 – Verse 13]

Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions. But it is nature that acts. [Chapter 5 – Verse 14]

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor i

..s it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, un-inferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the non-dual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised. [Verse 7]

Atma Not Karta – Nirvikaratvat Not Bokta – Nirvikaratvat Not Pramata – Nirvikaratvat • All activities do not belong to me Atma. Hence notion I am knower, doer, enjoyer is adhyasa – error

...

katha up

He, who has realised that (Atman) which is without sound, without touch, without form, without decay, and also without taste, without smell, without beginning, without end, beyond the Mahat (great), eternal and unchanging, is freed from the jaws of death. [I – III – 15]

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shvetashwara

isha up

atma bodha

Due to the indiscriminate blending of the existence knowledge aspect of Atma and the thought wave of the Budhi or Intellect, there arises the notion of 'I know'. [Verse 25]

...

Atma never does anything. It is eternal. It is knowledge itself and is not affected by the mental thoughts and physical actions.

Buddhi or Intellect has no capacity to experience "I know".

But the individuality (Jeeva) in us in its ignorance of its true nature falsely identifies itself with the Body – Mind and Intellect and thinks out of delusion that himself is the seen and the knower. [Verse 26]

due to adhyasa:

Dangerous, harmful to humanity because it brings anityatvam, mortality, fear of death constantly. • Money – important because I am seeking security through money. • Insecurity because of Adhyasa – error. • Adhyasa eva samsarasya karanam.

The Blessed Lord said : When a man completely casts off, O Partha, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom. [Chapter 2 – Verse 55

For him there is no interest whatever in what is done, or what is not done; nor does he depend upon any being for any object. [Chapter 3 – Verse 18]

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Blessed are they by whom the brahman is contemplated with one pointed attention in the following way, ‘It is not that which is not, nor that which is, nor is it the combination of both. It is neither the big nor the subtle, nor is it the female or the male or the neutral. It is the one source of all’. Such people shine (with glory) while others remain imprisoned by the shackles of worldly life. [Mantra 6]

One has to remove Adhyasa if Samsara has to go away

,,,,

“True, I have learnt much, but I know only the word meaning. I do not know the Self. Sir, I have heard from great persons like you that only those who know the Self are able to overcome sorrow. I am suffering from sorrow. Please take me across the ocean of sorrow.” Sanatkumara then said to Narada, “Everything you have learnt so far is just words.” *7 – 1 – 3]

sanatkumara:

• Tarati Shokham atmavit – Self knowledge corrects self error. Removes samsara.

Katha up

But he who has not turned away from bad conduct, whose senses are not subdued, whose mind is not concentrated, whose mind is not pacified, can never obtain this Atman by knowledge. [I – II – 24]

...

Mundaka up

Let a brahmana (an aspirant), after he has examined the worlds gained by Karma, acquire freedom from all desires, reflecting that nothing that is eternal can be gained by Karma. Let him, in order to obtain the knowledge of the eternal, take sacrificial fuel (Samit) in his hands and approach that preceptor alone who is well-versed in the Veda-s and is established in Brahman. [I – II – 12]

Vivek chudamani

I am burning in the blazing infernal fire of this world-forest; I am being tossed around by the cruel storms of misfortune; I am terrified (within and without)—O Lord! save me from death; I have taken refuge in you, for I know no other shelter. [Verse 36]

brihadaranyaka up

This has been expressed by the following hymn: This is the eternal glory of a knower of Brahman: it neither increases nor decreases through work. (Therefore) one should know the nature of that alone. Knowing it one is not touched by evil action. Therefore he who knows it as such becomes self-controlled, calm, withdrawn into himself, enduring and concentrated, and sees the Self in his own self (body); he sees all as the Self. Evil does not overtake him, but he transcends all evil. Evil does not trouble him, (bur) he consumes all evil. He becomes sinless, taintless, free from doubts, and a Brahmana (knower of Brahman). This is the world of Brahman. O Emperor, and you have attained it – said Yagnavalkya. ‘I give you sir, the empire of Videha, and myself too with it, to wait upon you.’ [4 – 4 – 23 ].

kaivalya up...na karmana ...

Not by work, nor by progeny, nor by wealth, but by renunciation alone, Immortality is attained. Higher than heaven, seated in the cave of the intellect, It shines, which the seekers attain. [Verse – 3]

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

....

manduky up..?

There is neither dissolution, nor birth; neither anyone in bondage, nor any aspirant for wisdom; neither can there be anyone who hankers after liberation, nor any liberated as such. This alone is the Supreme Truth. [2 - K - 32]

...

Among thousands of men, one perchance strive for perfection ; even among those successful strivers, only one perchance knows Me in essence. [Chapter 7 – Verse 3]

One sees this as a wonder; another speaks of this as a wonder; another hears of this as a wonder; yet, having heard, none understands this at all! [Chapter 2 – Verse 29

.........

mundaka up

He who knows that Supreme Brahman becomes Brahman, and in his line (family), none who knows not the Brahman will ever be born. He crosses grief; crosses sin, and being free from the knots-of-the-heart, becomes immortal. [III – II – 9]

taitteriya

Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited : Brahman is the Truth, Knowledge and Infinity. He who knows It as existing in the cave of the heart in the transcendent akasa, realises all his desires along with omniscient Brahman. [II – I – 1]

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) Those who Consider the Body or Prana (Vital Force) or Sense Organs or the Changing Mind or the Void (Total Non-Existence) as the "I", are Like a Naive Innocent Girl Child, or a Blind, or a Dull-Headed; they are Deluded but they Vehemently Assert their Points, The Inner Guru Destroys this Great Delusion Created by the Play of the Power of Maya, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 5]

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katha

(11) Beyond the great (Mahat) is the unmanifested (Avyaktam). Beyond the Avyaktam (Prakrti) is the Purusa ; beyond the Purusa there is nothing ; that is the end ; that is the highest goal. [I – III – 11]

I shall declare to thee, in full, this knowledge combined with realisation, which being known, nothing more here remains to be known. [Chapter 7 – Verse 2

brihat aranyaka

As from a fire kindled with wet faggot diverse kinds of smoke issue, even so, my dear, the Rg-veda, Yajur-veda, Samaveda, Atharvanagirasa, history, mythology, arts, Upanishads, pithy verses, aphorisms, elucidations and explanations are (like) the breath of this infinite Reality. They are like the breath of this (Supreme Self). [II – IV – 10]

shnkrchrya

At dawn, I worship the True Self that is beyond the reach of mind and speech, By whose grace, speech is even made possible, This Self is described in the scriptures as “Not this, Not this,” (not this body, not this mind) It is unborn, undying, one with the Divine.

‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Svetaketu.’ [Svetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain again,’ replied his father. [6 – 9 – 4

That which has no parts, the soundless, the incomprehensible, beyond all the sense, the cessation of all phenomena, all blissful and non-dual Aum, is the fourth, and verily it is the same as the Atman. He, who knows this, merges his self in the supreme self – the individual in the total. [Verse 12]

kaivalya

Experiencing one’s own Self in all beings and all beings in the Self, one attains the Highest Brahman – and not by any other means. [Verse 10]

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purusha sukta

“I have realised that “First person”, resplendent like the Sun, ever-shining, beyond all “Darkness”, who, having created all forms and names, in his wisdom, exists as though functioning through them all”. *Verse 16+

...

248

Because when there is duality, as it were, then one smells something, one sees something, one hears something, one speaks something, one thinks something, one knows something. (but) when to the knower of Brahman everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should one know that owing to which all this is known – through what, O Maitreyi, should one know the Knower? [II – IV – 14]

By mind alone could this (Brahman) be obtained (realised) ; then there is no difference here at all. He, who sees any difference here, goes from death to death. [II – I – 11] & [IV – IV – 19]

isha

When, to the knower, all beings have become one in his own Self (Atman), how shall he feel deluded thereafter? What grief can there be to him who sees oneness everywhere? [Verse 7]

I am neither castes nor the rules of caste, society and the stages of life, nor for me concentration, meditation, yoga and other practices, for all this illusion of "I" and "Mine" is rooted in the not-self (body, mind and organs) and is dispellable by the knowledge of self. i am that one, auspecious and pure, that alone remains. [Verse 2]

kaiavlya

Not by deeds, nor by progeny, nor by wealth, but by renunciation alone have some people attained immortality.

That which the renunciates attain is beyond the heavens, yet it shines in the cave of the heart (the intellect). [Verse 3]

kaivalya

The pure-minded seekers who through renunciation have firm understanding of the knowledge of the Upanisads, being the immortal and absolute, are all totally liberated in brahman at the time of death. [Verse 4]

mundaka

Verily, all this is the Immortal Brahman. He is everywhere – above, below, in front, at the back, on the right, on the left. All this world is indeed the Supreme Brahman. [II – II – 11]

katha ...ashariram..

The wise man, who knows the Atman as bodiless, seated firmly in perishable bodies, great and all-pervading, does never grieve. [I – II – 22]

mundaka

Self-resplendent, formless, unoriginated and pure, that all-pervading Being is both within and without, Anterior both to life and mind, He transcends even the transcendent, unmanifested, causal-state of the universe. [II – I – 2]

shankara

Jeevan mukta is Ashariraha. Others think he is sa-shariraha. Others problem, not Jnanis problem

. • Asariratvam is my svarupam.

• I am always, eternally Ashariram. Nitya – Asarirah means Sarira Sambandha Varjitaha.

''I am not Manas and hence I am not having sorrow, attachment, malice and fear''. The commandment of the upanishads is that Atma is without breath and without mind and is pure. The atma does not have any features of the mind (manas). Manas only experiences happiness and sorrow. When we are in deep sleep, we are not experiencing any of the features of Manas. But Atma exists ever in deep sleep. Hence Atma is not Manas (mind). [Verse 33]

kaivalya

I am without hands and legs, of incomprehensible power. I see without eyes, hear without ears. Devoid of all forms, I am knowing (everything) and there is none that knows me. I am ever Pure-Knowledge. [Verse 21]

He, whose mind is not shaken up by adversity, and who, in prosperity does not hanker after pleasures, who is free from attachment, fear and anger is called a Sage of steady wisdom. [Chapter 2 – Verse 56]

The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end. O son of Kunti, the wise do not rejoice in them. [Chapter 5 – Verse 22]

......

chndgya

Everything perishes, whether it is something you have acquired through hard work in this world or it is a place in the other world which you have acquired through meritorious deeds. Those who leave this world without knowing the Self and the truths which they should know are not free, no matter where they go. But those who leave this world after knowing the Self and the Truths which they should know are free, no matter where they are. [8 – 2 – 1]

mund

When the seer realizes the self-effulgent Supreme Being – rule, maker and source of the Creator even – then that wise one, shaking off all deeds of merits and demerits, becomes stainless, and attains the Supreme state of Equipoise. [III – I – 3

295

kena

He understands It who comprehends It not; and he understands It not, who feels he has comprehended It. It is the unknown to the Master of True Knowledge but to the ignorant It is the known. [Chapter 2 – Verse 3]

hastamalaka

Who is the cause for the activities of the mind and eyes, is devoid of all limiting adjuncts, like space, just as the sun is the cause for all worldly activities (but is the witness), I am of the nature of that ever-existing Atman. That, which is the cause for the activities of the mind and eyes.... [Verse 3]

upadesha sahasri

Just as the idea of a snake is negated from a rope (in a rope-snake), so, everything of the nature of the non-self is negated from the eternally existing self implied by the word “I”, on the evidence of the Srutis “Thou art That’ etc., in which the implied meanings of the words have been ascertained by reasoning (and the scripture). [Chapter XVIII – Verse 4]

Let it be known; the severance from the union with pain is yoga. This yoga should be practised with determination and with a mind steady and undespairing. [Chapter 6 – Verse 23]

kena

What one cannot feel with the mind, but because of which they say that the mind feels

… know That alone as Brahman and not this, which people do worship here. [Chapter 1 – Verse 5]

The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanisads, which fact is clear from the fact of seeing (or thinking). [I – I – 5]

vvkchdmni

That which, even though one Reality, is the cause for the many, the cause that refutes all other causes, which is distinct from causes and effects and self-existent --- ―That Brahman Thou Art‖ …. Meditate on this in your mind. [Verse 260]

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Vedanta: A comprehensive collection

Friday, 5 March 2021

Bramhasutras

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