Brahma Sutra I.iv.8

There is a reference to the word “ajā” in Śvetāśvatara Upanishad (IV.5), which says, “ajām ekam”, where ajām is used to mean prakṛti (Nature). The verse says that prakṛti creates many creatures like itself. Further prakṛti has three guṇa-s in it. Brahman is devoid of any guṇa-s; if He has guṇa-s, He becomes impure. Nowhere, it is said that Brahman has guṇa-s and obviously, what is referred here is not Brahman. Just because ‘ekam’ (only) is used here does not mean Brahman. In fact, prakṛti is also one and not many. Because Upanishad talks about guṇa-s in this verse, obviously, no reference is made to Brahman here. This discussion continues in subsequent sūtra-s also.

Brahma Sutra I.iv.9

The word ajā is chosen by the Upanishad, because principle elements originate from prakṛti. This interpretation is based on Chāndogya Upanishad(Vi.iv.1) which gives different colors to different elements. Fire is described as red, water as white and earth as dark. When a color is associated, it surely does not mean Brahman, as He is always pure like a crystal. Chāndogya Upanishad says that color is related to gross and the gross originates from the subtle, which refers to Brahman. Thus, the origin of any matter is always subtle which can be traced to Brahman and when the subtle (Brahman) manifests as gross (matter), it attains shapes, forms, colors, qualities, etc, when it is associated with prakṛti. In fact, prakṛti also originated from Brahman and therefore prakṛti is not an independent existence like Brahman. Brahman alone is independent and every other thing not only originates from Brahman, but also dependent on It.

Śvetāśvatara Upanishad (IV.10) says that there is no difference between prakṛti and māyā. Though there are extremely subtle differences, they need not be considered and they do not in any way alter the inherent qualities.

Brahma Sutra I.iv.10

Those who have acquired adequate spiritual knowledge discards māyā and those who have not acquired spiritual knowledge goes with māyā. In other words, those who seek liberation acquire adequate spiritual knowledge and after knowing the deceptive nature of māyā, they discard the māyā and continue to seek Brahman. On the other hand, those do not seek liberation from transmigration go with the deceptive nature of māyā, which leads to bondage and attachment. As long as one continues his existence with desire and māyā, there is no question of liberation for him from the pains of transmigration.

Śvetāśvatara Upanishad (VI.11) says, “ekaḥ devaḥ”, which means Brahman is without a second. The verse proceeds to say that Brahman is hidden in every being. This means that without Brahman, our existence itself is not possible. It is like having light fittings without electricity. The gross body cannot function without Brahman within. Tattva-s or principles originate only from Brahman, through māyā, Absolute power of authority of Brahman, which is often described in feminine gender as Śakti (śakti means power). The world clamours for His Power and in the process forgets Him, though He can be realized only through His Power known as Śakti. Why we should know Śakti first? Śakti has the capacity to cause illusion and deception and conceals the Reality and project unreal as real. In order to understand this capacity of Śakti, His power is to be realised first. At the same time, we should not forget that Śakti is not something different from Brahman. It is only his Absolute Power, which is in no way different from Him; It is inherent in Him.

{Further Reading: It must be understood that Brahman is formless (this is discussed at the end of this article). He acts through His Power, which is again formless. In Sanskrit śakti is known as power, ability, strength, might, effort, energy, capability, etc. Therefore, when we talk about Śakti, it does not mean a woman goddess with a shape and form. It means only His Absolute Power of Authority which is known as His svātantrya śakti (Absolute Freedom of Will of Brahman). There is no need for clamour to know His Power known as Śakti. The upper case Ś is used because His Power is Absolute, like Brahman. There is nothing in the universe that can be compared to His Power, which is known as Śakti. What is needed is to know this reality and how we know this reality is important. Only through knowledge and looking within and not through elaborate formalities and procedures, His Power (Śakti) can be realized. Truth is hard to digest. Without wasting our precious time, we should make efforts to realize Him through His Power. A true aspirant moves towards his ultimate goal of liberation in stages.}

Brahma Sutra I.iv.11

Next few aphorisms deal with numbers. Now the question whether twenty five principles of Sāṁkhya philosophy is accepted Vedic texts like Upanishad-s. This aphorism is based on Brihadaranyaka Upanishad (IV.iv.17) which says, “That in which the five groups of five (pañca pañcajanā) and the subtle ether is placed, that very Ātman I regard as the immortal Brahman. By knowing (this) Brahman, I become immortal.” Now, the discussion is about ‘five groups of five’. What is meant by ‘five groups of five’? It is argued by Sāṁkhya school that this means numeric 25. This is based on Samkhya Sutra (I.61) which says, “Primitive matter (prakṛti) is the state of equipoise of three guṇa-s (sattva, rajas and tamas). From this primitive matter, originates the great one (mahat), the egotizing organ (ego); from the egotizing organ the five rudiments (tanmātra-s), and the two kinds of senses and then the gross elements. These together with soul form the series of the twenty five.”

Now let us understand this verse of Samkhya Sutra. Prakṛti has three guṇa-s in equal proportion. After a child is born, one of the three guṇa-s becomes predominant and as the child grows, based upon the guṇa, his or her quality is determined. From Prakṛti ‘mahat’ originates and here mahat refers to intellect, also known as buddhi and then five rudimentary principles (tanmātra-s such as touch, taste, etc) five organs of action or karmendriya-s (legs, hands, etc) five organs of perception or jñānendriya-s (eyes, ears, etc) and finally five principle elements such as ether, air, etc. How the figure 25 is arrived at? It consists of five tanmātra-s, five karmendriya-s, jñānendriya-s, five principle elements or pañcamahābhūta-s (making 20) and the rest five consists of mind, intellect,  ego, prakṛti and puruṣa, the individual soul. Thus 25 principles are arrived at. This is the concept of Sāṁkhya philosophy. But Vedānta does not accept this based on the following grounds.

According to Vedānta, since the Self is not included here and if the Self is included here, it is more than twenty five principles and therefore, the Upanishad text ‘five groups of five’ does not mean what is described in Samkhya Sutra. Upanishad explains pañca pañcajanā as five deities. Literal meaning of pañcajana is five classes of beings - gods, men, gandharva-s and apsaras, serpents, and pitṛ-s (ancestors). Therefore, Upanishad interprets pañcapañcajana as a single compound word and thus refers to classifications of beings created (manifested) by Brahman and not something to do with twenty five.

However, the next sūtra interprets this twenty five in a different way.

Brahma Sutra I.iv.12

Brahma Sūtra takes clue from the next verse of Brihadaranyaka Upanishad (IV.iv.18) and proceeds to interpret pañcajana as “the Vital force of the vital force, the Eye of the eye, the Ear of the ear, the Food of the food and the Mind of the mind.” Here the Upanishad talks about the source and not the effect alone as done by Samkhya Sutra. This means the upper case words refer Brahman and the lower case words refer to the effect. What is meant by Eye of the eye? Brahman is the eye of everyone, hence He is known as Eye of the eye. The Eye refers to the energy of Brahman that manifests as human eyes, etc.

Brahma Sūtra and Upanishad-s insist that Brahman is to be realized. Where is the authority? It is said in Muṇḍaka Upanishad (II.ii.9), “Brahman, who is spotless and formless in the in the luminous and wonderful chamber of the heart. That is Brahman is pure and brighter than light. Those who know the Self know Brahman.” There could be a question here. When it is said that Brahman is pure and brighter than light refers to which light? This light cannot be explained or compared. Next verse of Muṇḍaka Upanishad says that all the lights in the universe derive their illumining capacity only from Him and before His Light, which is known as Prakāśa, no other light can be compared. After having understood Him as Light, how can He be realized? Brihadaranyaka Upanishad (IV.iv.19) says, “Through the mind alone Brahman can be realized.” The next verse says, “It should be realised in one form only.” What is that form? It is formless and hence He can be realized as formless; the form mentioned in the Upanishad refers to formless form.

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Brahma Sutra - I.iv.1 - 7

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