TLDR;
This session focuses on understanding the Brahma Sutras, particularly the Adhyas Bhashya and the first sutra "Atha Brahmajijnasa." It emphasizes simplifying complex concepts, explaining the nature of adhyas (superimposition), its various levels, and its role in causing sorrow and samsara (cycle of birth and death). The session also covers the importance of dispassion (vairagya) and the distinction between objective and subjective ignorance. It introduces the structure of the Brahma Sutras and the methodology for studying them, aiming to make the knowledge accessible and understandable.
- Adhyas, or superimposition, is the root cause of suffering and samsara.
- True dispassion arises from realizing the limitations of worldly achievements in resolving inner sorrow.
- Vedanta aims to remove the false identification between the self (Atman) and the moving, changing aspects of life.
- The first sutra of Brahma Sutra, "Atha Brahmajijnasa," serves as an introduction to the inquiry into Brahman.
Om Gana [0:33]
The session starts with chanting of "Om Gana", "Omaha", and mantras dedicated to Guru and Shankara, creating a spiritual atmosphere.
Introduction to Brahma Sutra [4:26]
The speaker begins by stating the intention to discuss the Brahma Sutras, focusing on key aspects of each sutra and its commentary (bhashya). The aim is to simplify the bhashya for better understanding, rather than a word-by-word analysis.
Adhyas Bhashya Summary [5:46]
The speaker summarizes the Adhyas Bhashya, explaining that the experience of sorrow (dukha) in the external world arises from unsatisfied desires within us (bhuta). Due to adhyas, the true nature of the self (chaitanya) is obscured, leading to the false attribution of doership (kartrutva) and enjoyership (bhoktrutva). Adhyas is not a mere possibility but a fundamental error stemming from the association of the self with the intellect (buddhi).
Levels of Adhyas [9:30]
The speaker describes the different levels of adhyas. The first level, Pramata Adhyas, involves the false identification of "I" with the buddhi. This leads to Indriya Adhyas, where one identifies with the senses (e.g., "I am blind"). This further trickles down to Sharira Adhyas, where one identifies with the body (e.g., "I am tall"). Dharma Adhyas involves superimposing the characteristics of the body onto the self (e.g., "I am dark"). Finally, Sambandha Adhyas involves claiming ownership (e.g., "This is mine").
Nature of Samsara [11:56]
The speaker explains that the Atman, being of the nature of fullness (Purna), seeks to expand through false identification, leading to samsara. Ordinary people are often engaged in increasing their adhyas by seeking possessions and relationships to substantiate a false sense of self. Sorrow arises when this adhyas is not validated. Samsara is the cycle of a finite "I" running after finite objects, deluded into thinking it can become infinite through them.
Dispassion (Vairagya) [14:53]
The speaker illustrates that even after achieving worldly success, the sense of "I" remains the same, leading to dispassion. The scriptures highlight dispassion as a sign of knowledge. A knower of truth does not crave external objects because they realize the futility of such pursuits in fulfilling the self.
Adhyas and Calamities [17:08]
The speaker emphasizes that adhyas is the cause of calamities (anartha) and suffering. Removing adhyas requires removing ignorance. We are often crushed between our inherent nature and external circumstances (prarabdha).
Vedanta Terminology [20:30]
The speaker clarifies the terms "Vedanta," "Vedanta Shastra," and "Vedanta Grantha." Vedanta strictly refers to the Upanishads. Vedanta Shastra includes seven factors: Upaakrama, Upasamhara, Abhyasa, Apurvata, Phala, Arthavada, and Upapatti. Vedanta Grantha is associated with one aspect of the seven factors. Brahma Sutra is considered a Vedanta Shastra because it encompasses all seven factors.
Removing Adhyas Through Self-Knowledge [25:36]
The speaker explains that adhyas can only be removed by eliminating ignorance, particularly ignorance about the self. While objective ignorance (e.g., not knowing mathematics) can be addressed through learning, subjective ignorance (not knowing the self) is more complex. The cause of sorrow lies within the "I," not in external objects or thoughts.
The Nature of Dukha (Sorrow) [28:38]
The speaker elaborates that sorrow (dukha) is experienced in the "I" and is linked to a sense of contraction or loss. It is not merely a thought but an identification of the thought with the "I." The source of dukha is in the veiled aspect of the "I," where ignorance partially obscures the true self.
Objective vs. Subjective Ignorance [32:20]
The speaker contrasts objective and subjective ignorance, noting that objective sciences address objective ignorance, but Vedanta addresses the subjective ignorance that causes suffering. No amount of external improvement can remove the adhyas and the resulting sorrow. The story of Narada in the Chandogya Upanishad illustrates this point, where despite vast knowledge, Narada still experiences sorrow.
The False Addition to "I am" [35:10]
The speaker explains that the problem lies in what we add between "Aham" (I) and "Asmi" (am). Adding qualities or conditions (e.g., "I am happy because...") creates a false, temporary identity. True knowledge involves recognizing the inherent nature of the self, without external causes or conditions. Vedanta aims to remove the space between "Aham" and "Asmi," leading to the realization of "Aham Brahmasmi" (I am Brahman).
The Illusion of "I am Living" [38:52]
The speaker critiques the common experience of "I am living," arguing that it falsely identifies the self with movement and change. By associating the "I" with the verb "living," we create limitations and attachments. Vedanta seeks to transform this to "I am Brahman," claiming the true, unchanging status of the self.
Science vs. Vedanta [41:52]
The speaker contrasts the approach of science with that of Vedanta. Science focuses on improving the standards of living, enhancing the experience of the "living I." However, this only strengthens the false identification. Vedanta, on the other hand, seeks to remove the "living" aspect altogether, revealing the infinite life that underlies all appearances.
Introduction to Brahma Sutra: Atha Brahmajijnasa [46:28]
The session transitions to the first sutra of the Brahma Sutras: "Atha Brahmajijnasa." The speaker plans to explain the meaning of "Atha" and outlines the structure of the Brahma Sutras, which includes four chapters, each with four sections (padas) and varying numbers of topics (adhikaranas) containing sutras.
Structure and Methodology for Studying Brahma Sutras [47:27]
The speaker details the structure of Brahma Sutra, explaining that it consists of four chapters, each divided into four sections (padas). Each section contains various topics (adhikaranas), which are further composed of sutras. The first chapter is called "Samanvaya Adhyaya," and the first section is named "Pratham Adhyaya." The methodology for studying the sutras involves analyzing the general meaning, word meaning, and conclusion.
Anubandha: The Introductory Link [51:15]
The speaker describes the first sutra as an introduction (upodghata) or link (anubandha) to Brahma Vidya. A link connects the outside with the inside. This introductory link is attached to the shastra (scripture) and serves as a pre-appendix, setting the stage for understanding the Brahma Sutras.
