Brahma Sutras (Shankara Bhashya)

by Swami Vireshwarananda | 1936 | 124,571 words | ISBN-10: 8175050063

This is the English translation of the Brahma-sutras including the commentary (Bhashya) of Shankara. The Brahma-sutra (or, Vedanta-sutra) is one of the three canonical texts of the Vedanta school of Hindu philosophy and represents an early exposition the Vedantic interpretation of the Upanishads. This edition has the original Sanskrit text, the r...

Chapter III, Section III, Adhikarana III

Adhikarana summary: Vidyas having really different subject-matter are separate, though in other respects there are similarities

Brahma-Sutra 3.3.6: Sanskrit text and English translation.

अन्यथात्वं शब्दादिति चेत्, न, अविशेषात् ॥ ६ ॥

anyathātvaṃ śabdāditi cet, na, aviśeṣāt || 6 ||

anyathātvaṃ—There is difference; śabdāt—on account of (difference in) texts; iti cet—if it be said; na—not so; aviśeṣāt—on account of non-difference (as regards essentials).

6. If it be said (that the Udgitha Vidya of the Brihadaranyaka and that of the Chhandogya) are different on account of (difference in) texts; (we say) not so, on account of the non-difference (as regards essentials).

This Sutra represents the view of the opponent, who tries to establish that the two Vidyas are one. “Then they said to this vital force in the mouth, ‘Chant the Udgitha for us.’ ‘All right’, said the vital force and chanted for them” (Brih. 1. 3. 7); “Then this vital force that is in the mouth—they meditated on the Udgitha ‘Om’ as that vital force” (Chh. 1. 2. 7). It may be objected that they cannot be one, because of the difference in texts. But this is unacceptable, because there is unity as regards a great many points. (For the similarity see texts in both.) So on the grounds given in Sutra 3. 3. 1 , there is unity of Vidyas.

 

Brahma-Sutra 3.3.7: Sanskrit text and English translation.

न वा, प्रकरणभेदात् परोवरीयस्त्वादिवत् ॥ ७ ॥

na vā, prakaraṇabhedāt parovarīyastvādivat || 7 ||

na vā—Rather not; prakaraṇa-bhedāt—on account of difference in subject-matter; parovarīyastvādivat—even as (the meditation on the Udgitha) as the highest and greatest (Brahman) (is different).

7. Rather (there is) no (unity of Vidyas), on account of the difference in subject-matter, even as (the meditation on the Udgitha) as the highest and greatest (i.e. Brahman) (is different from the meditation on the Udgitha as abiding in the eye etc.).

This Sutra refutes the former view and establishes that the two Vidyas, in spite of similarity in many points, are different on account of difference in subject-matter. In the Chhandogya only a part of the Udgitha (hymn), the syllable ‘Om’ is meditated upon as Prana: “Let one meditate on the syllable ‘Om’ (of) the Udgitha” (Chh. 1. 1. 1). But in the Brihadaranyaka the whole Udgitha hymn is meditated upon as Prana. Vide Brih. 1. 8. 2. On account of this difference in the object of meditation the two Vidyas cannot be one. The case is similar to the Upasana on Udgitha enjoined in, “This is indeed the highest and greatest Udgitha” (Chh. 1. 9. 2), which is different from the one enjoined in the Chhandogya 1. 6, where the Udgitha is meditated upon as abiding in the eye and the sun.

 

Brahma-Sutra 3.3.8: Sanskrit text and English translation.

संज्ञातश्चेत्, तदुक्तम्, अस्ति तु तदपि ॥ ८ ॥

saṃjñātaścet, taduktam, asti tu tadapi || 8 ||

saṃjñātaḥ—On account of the name (being same); cet— if; tat—it; uktam—has already been answered; asti—exists; tu—but; tat—that; api—even.

8. If on account of the name (of both Vidyas being the same, it be said that they are one), it has already been answered. But even that (identity of name in Vidyas admitted to be different) exists.

Identity of name is no reason for claiming unity of Vidyas, since the subject-matter differs. This has already been established in the last Sutra. Moreover, it is borne out by the scriptures. For example, the different sacrifices like Agnihotra, Darsapurnamasa, etc., which all occur in Kathaka, are known as Kathakas; or even the Udgitha Upasanas of Chh. 1. 6 and Chh. 1. 9. 2 are different Vidyas.

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