Chapter 7 Brahm Sutra Bhasya
7.7 BSB 3.3.53 and 3.3.54 The Self distinct from the body Please see the post Vedanta and Hard Problem of Consciousness
7-8 BSB 3.4.1 to 3.4.17 Knowledge of Brahman is independent of rites The aphorist establishes that karmAs do not produce knowledge of Brahman. In sutras 1 to 7, the opposite views (Purva Paksha) are presented which are refuted in sutras from 8 to 17 (Siddhanta).
7-8-1 BSB 3.4.1 and 3.4.2 (Purva Paksha) Knowledge itself cannot produce any result. Action is paramount. Knowledge is an aid to action. There is no result of knowledge in its own right. If there are any Vedic texts to the contrary, they are only figurative to glorify the knowledge. Knowledge of self is also an aid to action. The knowledge that self is different from body is an aid to action. Because the performer of rite believes that on fall of body at death, the self goes to higher loka due to punya earned on account of successful completion of rites.
BSB 3.4.8 (Siddhanta) Purva Paksha has not understood what is meant by knowledge. There are two types of self. The self which is referred to by PP is the transmigrating self which is different from gross body. Subtle and causal bodies constitute the transmigrating self. Knowledge of transmigrating self is an aid to performance of rites. It is not the transcendental Self whose nature is consciousness. Self-knowledge is the subject matter of VedAnta. Knowledge of this Self does not arise by performance of rites prescribed in Karma KAnda of VedAs.
7-8-2 BSB 3.4.3 (Purva Paksha) There are knowledgeable persons, like Janaka who has performed Vedic rites ( Br Up 3.1.1) BSB 3.4.9 (Siddhanta) Purva Paksha has cited the case of Janaka. But there are many cases where Jnani persons have renounced rites, lived the life of a sanyasi. “Knowing this very Self the Brahmanas renounce the desires for sons, for wealth, and for worlds, and lead a mendicant life” (Br Up 3.5.1). “This much indeed is immortality, my dear,’ saying this YajnavAlkya embraced a mendicant’s life” (Br. Up 4.5.15). [Brahma Sutra Bhasya Translated by Swami Gambhirananda Kindle Edition]
7-8-3 BSB 3.4.4 (Purva Paksha) Ch Up 1.1.10 says that whatever ritual is done it should be done with knowledge When karma is performed with knowledge, it gives more benefits. Mere karma gives finite result and karma with vidya gives higher results, viz, Moksha.
BSB 3.4.10 (Siddhanta) The sutra refutes 3.4.4. The aphorist says that 3.4.4 uses the word vidya and not Atma Vidya. Meaning of vidya is contextual. It may refer to saguna or nirguna Brahman or upAsanA. In Ch 1.1.10, it refers to upAsana.
7-8-4 BSB 3.4.5 (Purva Paksha) Br Up 4.4.2 says that after death jivAtmA is followed by vidya, karma and vAsanAs (latent tendencies). Thus vidya is not independent. It is with karma.
BSB 3.4.11 (Siddhanta) It refutes 3.4.5. The aphorist says that Br Up 4.4.6 refers to Atma-Vidya and makes clear that vidya in 4.4.2 refers to upAsanA and not Self-knowledge. There is travel for an ajnAni who has desires and therefore travel refers to an upAsaka. In the case a jnAni, there is no travel post death. The travel in 4.4.2 refers to jivas in general. Some travel with vidya and some travel with karma. A combination of vidya and karma is not necessary.
7-8-5 BSB 3.4.6 (Purva Paksha) According to Ch Up 8.15.1, a person should gain knowledge and then enter Grihastha Asrama and perform various Vedic rites. It is clear that knowledge is necessary for performance of Vedic rites.
BSB 3.4.12 (Siddhanta) It refutes 3.4.6. The aphorist says that the vidya refers to vidya of transmigrating soul otherwise Grihastha will not accept soul and perform srAddha for the departed souls. Vidya does not refer to Atma-Vidya.
7-8-6 BSB 3.4.7 (Purva Paksha) According to Isa Up 2, a person should perform action throughout the life (hundred years). There is no escape from action. Hence vidya is subservient to karma.
BSB 3.4.13 and 3.4.14 (Siddhanta) . Isa mantra 2 does not specify who should perform actions. One should see the context. Isa 1 addresses to a seeker of Atma -Vidya. Mantra 2 addresses to one interested in material benefits including heaven. He should perform rites and rituals to earn punya. Alternatively, Isa 2 should not be taken as a commandment. It is a permission. It glorifies Atma-Vidya in the sense that doing rites does not affect the status of a jnAni.
7-8-7 BSB 3.4.15 to 3.4.17 Having refuted all the views of the Purva Paksha, the aphorist gives more reasons in support of Siddhanta. Br Up 4.4.22 says wise men are satisfied with their knowledge because they are not desirous of any means or ends. The ancient sages did not desire children thinking, `What shall we achieve through children, we who have attained this Self, this world (i.e. result)?’ “Through karma one gets swarga and through upAsanA one gets Brahma-loka. Human-loka is for getting children, etc. A jnAni is not interested in any of the three ends. It means that a Self-realized person is free from karmAs. Karma is born of ignorance. Knowledge is anti-thesis of ignorance. Karma and knowledge cannot co-exist. Br Up 2.4.14 says that ignorance gives rise to duality and duality leads to subject-object distinction resulting in action. Knowledge means non-duality. There is no subject-object distinction. There is no action. A sanyAsi renounces all Vedic rites and rituals and pursues Self-knowledge. Thus, Self-knowledge is independent of rites and rituals.
Contd Part 41