Transcription
Brahma Sutra is considered to be the Nyaya Prasthana. Sthuthi Prasthana, Smriti Prasthana, Nyaya Prasthana. Sthuthi Prasthana is Upanishads. Upanishads contain the essence of the Vedas and put them in the logical framework, in a nicely edited way, i.e. the Smriti Prasthana, that is the Bhagavadgita, Yagnavarka Smriti and several other Smritis are there. And using all that in a sutra form to develop the mathematical foundation as in the logical framework is the Nyaya Prasthana. Therefore the Vedanta is put into that in the form of sutras, they are called the Brahma Sutras. What is the content, content of all the three is the same; Sthuthi Prasthana, Smriti Prasthana, Nyaya Prasthana, content is the same. What is that content, we all know. That we have got unchanging reality which is transcendental, which is beyond time, space and causation. And there is the manifest for the creation that is appearing. That is described as the Pancha Kosas; Vignanmaya Kosa, the Manomaya Kosa, Pranamaya Kosa, the Annamaya Kosa. From the causal to the subtle to the gross and even in the creation it is, that is causal creation, Anandamaya Kosa; then there is subtle creation and then we have the gross, that is the physical world that we see. All these creations that we have seen, the physical world consisting of infinite amount of stars, trillions and trillions of stars, galaxies, milky ways and all that in which earth is a small planet and this is the whole infinite world that we have, infinite. But this is only the Bhuloka, this is considered as the physical world that we are seeing. But then there are different lokas, the gandharva loka, yaksh loka, kinara loka and then we have the devata loka. All these are called as the subtle lokas, subtle level of consciousness and beyond that is the Brahma Loka, the Prajapati Loka, i.e. the Anandamaya Kosa. That is a complex creation in which we live and the laws of each of these worlds are different, the laws of the physical world are different. Then the laws of the subtle world that which are different from the causal world, that is the Anandamaya Kosa. Therefore it is a very complex creation that we see and beautifully modeled in this Panchaposa Viveka in the Upanishads. Therefore if we understand panchaposas and that which is beyond all that then we have the total knowledge base. What is the whole purpose then? It is move from the body centred or the Annamaya Kosa centred personality to move towards Vignanmaya Kosa, the Manomaya Kosa, Pranamaya Kosa, Anandamaya Kosa; expanding our personalities, raising to higher and highersubtle levels and to the causal level, this is the purpose and ultimately merging with the totality. The second aspect of that is what is the difference between creation and ultimate reality. This is where different Darshanas came. Many people said that yes there is no relation between the two, the two are independently ever existing, that is the duality. But later on it came to understanding in the Uttaravimamsa that yes the creation is nothing but the manifest or the creation of the ultimate reality, that is the one to one relation. Just like in modern science we thought matter and energy are two distinct building bricks of this physical universe. Thanks to Einstein and quantum physics we understood that matter and energy are not two distinct entities but they have innate correction. Matter can be converted into energy and energy can be converted into matter, that is the unification that came up. In the same way here the ultimate reality is the one that creates this entire universe and it takes back its universe. Therefore what is really real is the ultimate reality, the pure consciousness. What about the creation, comes and goes, comes and goes, comes and goes. Shanika, shanikavada of the Buddhists. Therefore it does not have a exist able zone, nathayyasapurushe chayaasmin. They are like the shadow, the creation is like the shadow of the ultimate reality and when the body is there shadow is there and when the body is not there, there is no question of shadow. Even when the body is there when there is no light there is no shadow. Therefore creation comes and goes, comes and goes, that is, creation, sustenance and destruction, that goes on and on. The creation is the ever existing thing reality in its manifest and we cannot even use the term manifest. To be more accurate they say it only appears, there is no reality as such and it comes and goes, comes and goes. So that’s the whole essence of the Brahmasutras as well. So all the prastranatreya talk about this content. Even as the purpose of life, the goal of life as to how we move, all number of techniques available, upasanas and tapas and everything and thereby you get that. Brahma sutra links up all the Upanishadic teachings which often appear to be confused, they appear to be all different, pieces, pieces, pieces, here and brahma sutra connects them all and brings a logical foundation, a logical framework because the same word is used differently. Atma is used for the body, atma is used to represent the mind, atma is used toward to show the ultimate reality. Therefore what meaning has to be used in what context the brahma sutra brings about the logical framework and gives the linkages between the different words, different sentences, different dimensions, that is the brahma sutra.
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