An Analysis of the Brahma Sutra -3.3.-Swami Krishnananda.

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Sunday, November 14, 2021. 6:00. AM.

An Analysis of the Brahma Sutra 

Chapter 3: Erroneous Notions Refuted -3.

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Kshurasya dhara nisita duratyaya

Durgam pathasat kavayo vadanti.

(Katha Upanishad)

The path to Heaven, the path to the Gods, the path to the Absolute is sharp, subtle, incapable of comprehension as the edge of a razor, on which one has to tread.

Why does it say, then, that the Atman is inside? The idea that the Atman is inside gives the impression that it is not outside. Is it so? The idea of the Atman, whether it is inside or outside, is to be cleared first. What do you mean by the Atman at all? What is it? What is it made of? It is not a physical substance, because all physical things are perishable. The Self is imperishable, immortal. Every doctrine, every philosophy accepts that the Self is imperishable. If it is imperishable, it should defy dimension and temporality of every kind. It should be dimensionless. If the consciousness which is the Atman has a dimension, a limitation, then it will be finite and not be immortal. Finite things aspire to become Infinite. No finite thing can remain satisfied with itself. There is a struggle of every finite centre to become the Infinite. Therefore the Atman cannot be a finite centre. It is all-pervading consciousness.

The idea that the Atman is inside is also to be understood properly in its proper connotation. 'Inside' does not mean 'inside me', 'inside you', etc.; rather it is inside everything. A thing that is inside everything is everywhere. Inasmuch as it is everywhere, it is safe not to use the word 'inside' and 'outside' in the case of the Atman. Do not say the Atman is inside or outside. It is everywhere, and so incomprehensible. If something is outside, you can comprehend it; if it is inside also, you can comprehend it to some extent. But if it is everywhere, who will comprehend it?

Again the same question of knowing Brahman arises here. That which is everywhere includes even the person who tries to know It. So, That which is everywhere cannot be known unless the knower also becomes That. Knowing Brahman is being Brahman. Knowing Reality is being Reality. Thought and Reality coalesce and become Absolute Being. Thus, the Atman is not an anu or a little spark as sometimes people think. The atomic doctrine or anuvada of consciousness being inside only also is refuted.

Very surprisingly, this is why the Brahma Sutra should not be read by all and everyone; – it refutes even theology like Vaishnavism, Saivism etc. You will be surprised why it refutes Vaishnavism and Savisism. Towards the end of the second chapter, the Brahma Sutra goes into detail of the impossibility of conceding validity to the Vaishnava concepts and Saiva theology, wholesale. This is something unpleasant to hear for devotees. Philosophy is not religion; it is the deep analysis of the modus operandi of the attractiveness of religions.

Why does the Brahma Sutra go to that extent of defying the religious beliefs of people? Again, the point is that people are not fit for the knowledge of Brahman, and they should not study the Brahma Sutra in the beginning of the educational process. Prior knowledge of the logic of desires and emotions is necessary.

Vyuha means a group of divinities. These groups are called Vasudeva, Sankarshana, Pradyumna and Aniruddha. Vasudeva is Lord Krishna. Pradyumna is his son, Aniruddha his grandson and Sankarshana his brother. Vasudeva, Sankarshana, Pradyumna, Aniruddha – these are the categories of divinities, compared to God, individual, mind and ego, according to Vaishnavism.

To be continued ....

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