Sutra 1 in English rhyme (eBook)

Munindra Misra (Autor)

eBook Download: EPUB

2025 | 1. Auflage
320 Seiten
Munindra Misra (Verlag)
978-0-00-110207-1 (ISBN)

Infos

The Bhrigu Sutra: for a man's future plight, Divines his horoscope with stars, dark or bright.
The Brahma Sutra: Vedanta's grand display, Declares that Brahman is the ultimate Way.
Narada & Shandilya Bhakti Sutra: both agree, That true devotion (Bhakti) brings felicity.
The Pashupata Sutra: Shiva's decree, A path of asceticism for liberation to be.
The Tattva Samasa: summarizes Sankhya's art, With 25 principles to play its philosophical part.
The term Sutra itself, a thread of concise lore, Aphoristic verses, saying much and no more.
Vidya, simply put, is knowledge pure and true, The understanding gained when one sees life anew.
The Ratna Sutra, a jewel-like discourse we find, A treasure of wisdom for the soul and the mind.

Textauszug

Overview

The Brahma Sutras open solemnly,

Declaring Brahman as known only spiritually.

Not through rites or logic solely,

But through Shruti grasped inwardly.

Badarayana, the sage profoundly,

Wove terse threads that shine eternally.

Each sutra, brief yet packed densely,

Unfolds the Self’s truth gradually.

Adhyaaya One – Samanvaya (Harmony)

All scriptures point to Brahman singly,

Not to gods or forms separately.

Contradictions dissolve harmoniously,

When read with insight faithfully.

The Self is bliss, not body merely,

Its nature is known experientially.

Adhyaaya Two – Avirodha (No Conflict)

Objections rise from schools worldly,

Samkhya, Vaisheshika, and others boldly.

Yet Vedanta stands unshakenly,

Refuting dualism thoroughly.

Brahman is cause, not matter only,

Creation flows from will supremely.

Adhyaaya Three – Saadhana (Means)

The path is shown compassionately,

Through ethics, faith, and mind set steadily.

Meditation on Om reverently,

Leads to Brahman gradually.

Karma and Upaasana blend wisely,

To purify the seeker wholly.

Adhyaaya Four – Phala (Fruit)

At last, the fruit is gained blissfully,

Liberation from birth attained finally.

The soul, once bound, now moves freely,

Merged in Brahman, shines radiantly.

No return to world conditionally,

For one who knows Self truly.

Commentarial Traditions

Shankara taught non-duality,

Brahman alone exists absolutely.

Ramanuja saw it differently,

With soul and God joined lovingly.

Madhva upheld duality strictly,

Devotion to Vishnu held centrally.

Conclusion

Thus stands this text, composed concisely,

A beacon of truth shining endlessly.

To know the Self, study deeply,

And walk the path inwardly, steadily, joyfully.

Chapter 1

प्रथम अध्याय ( समन्वय )

Section 1

अथातो ब्रह्मजिज्ञासा । ॥ १ ॥

Now begins the quest for Brahman truly,

The source of all—profoundly, fully. [1]

जन्माद्यस्य यतः । ॥ २ ॥

From whom creation flows so freely,

Sustaining all, eternally. [2]

शास्त्रयोनित्वात् । ॥ ३ ॥

The scriptures speak of Him uniquely,

Revealing truth, not randomly. [3]

तत् तु समन्वयात् । ॥ ४ ॥

All teachings point to Him directly,

In harmony, not separately. [4]

ईक्षतेर् नाशब्दम् । ॥ ५ ॥

Not seen like things that speak audibly,

But known through insight inwardly. [5]

गौणश् चेन् नात्मशब्दात् । ॥ ६ ॥

Not secondary, nor metaphorically,

The Self is named unerringly. [6]

तन्निष्ठस्य मोक्षोपदेशात् । ॥ ७ ॥

He leads the soul to freedom wholly,

Beyond all bounds, sublimely. [7]

हेयत्वावचनाच् च । ॥ ८ ॥

What’s told to shun is marked unholy,

Thus Brahman stands supremely. [8]

प्रतिज्ञाविरोधात् । ॥ ९ ॥

No contradiction stands logically,

The vow aligns coherently. [9]

स्वाप्ययात् । ॥ १० ॥

From sleep and merge we know Him surely,

The Self returns unceasingly. [10]

गतिसामान्यात् । ॥ ११ ॥

All paths converge in Him equally,

The goal of seekers spiritually. [11]

श्रुतत्वाच् च । ॥ १२ ॥

The scriptures speak of Him repeatedly,

Their voice resounds eternally. [12]

आनन्दमयोऽभ्यासात् । ॥ १३ ॥

Bliss is His nature, known continually,

Through practice done devotedly. [13]

विकारशब्दान् नेति चेन् न प्राचुर्यात् । ॥ १४ ॥

If change is claimed, it’s not fittingly,

For pure remains unchangingly. [14]

तद्धेतुव्यपदेशाच् च । ॥ १५ ॥

Cause is declared in texts explicitly,

The source of all, unshakably. [15]

मान्त्रवर्णिकमेव च गीयते । ॥ १६ ॥

Mantras and hymns praise Him melodiously,

In sacred tones devotedly. [16]

नेतरोऽनुपपत्तेः । ॥ १७ ॥

No other fits the truth convincingly,

Their logic fails conclusively. [17]

भेदव्यपदेशाच् च । ॥ १८ ॥

Distinctions prove His form exclusively,

Beyond the world phenomenally. [18]

कामाच् च नानुमानापेक्षा । ॥ १९ ॥

Desire does not prove Him inferably,

He’s known through texts authoritatively. [19]

अस्मिन्न् अस्य च तद्योगं शास्ति । ॥ २० ॥

In this and that, His link is stately,

The scriptures show it clearly. [20]

अन्तस् तद्धर्मोपदेशात् । ॥ २१ ॥

Within, His traits are taught respectfully,

The Self shines forth divinely. [21]

भेदव्यपदेशाच् चान्यः । ॥ २२ ॥

Distinctions show another subtly,

Yet Brahman reigns supremely. [22]

आकाशस् तल्लिङ्गात् । ॥ २३ ॥

Space is declared His sign precisely,

Vast and pure eternally. [23]

अत एव प्राणः । ॥ २४ ॥

Hence breath is His form unmistakably,

The vital force unceasingly. [24]

ज्योतिश् चरणाभिधानात् । ॥ २५ ॥

Light is His step, revealed poetically,

Through sacred feet symbolically. [25]

छन्दोऽभिधानान् नेति चेन् न

तथा चेतोऽर्पणनिगदात् तथा हि दर्शनम् । ॥ २६ ॥

If meter’s name is claimed mistakenly,

The mind refutes it wisely. [26]

भूतादिपादव्यपदेशोपपत्तेश् चैवम् । ॥ २७ ॥

Elements point to Him convincingly,

Their traits align consistently. [27]

उपदेशभेदान् नेति चेन्

नोभयस्मिन्न् अप्य् अविरोधात् । ॥ २८ ॥

If teachings differ, still compatibly,

Both sides agree harmoniously. [28]

प्राणस् तथानुगमात् । ॥ २९ ॥

Breath again is traced repeatedly,

Its path aligns unerringly. [29]

न वक्तुर् आत्मोपदेशाद् इति चेद्

अध्यात्मसंबन्धभूमा ह्य् अस्मिन् । ॥३०॥

Not speaker’s Self, but truth profoundly,

The link is shown spiritually. [30]

शास्त्रदृष्ट्या तूपदेशो वामदेववत् । ॥ ३१ ॥

As Vamadeva saw Him inwardly,

The Self is known experientially. [31]

जीवमुख्यप्राणलिङ्गान् नेति चेन्

नोपासात्रैविध्यादाश्रितत्वाद् इह तद्योगात् । ॥ ३२ ॥

If signs seem mixed, still verifiably,

The worship holds unshakably. [32]

Section 2

सर्वत्र प्रसिद्धोपदेशात् । ॥ १ ॥

Because the teaching is known universally,

The Self is meant unmistakably. [1]

विवक्षितगुणोपपत्तेश् च । ॥ २ ॥

The stated traits arise coherently,

Confirming Brahman veritably. [2]

अनुपपत्तेस् तु न शारीरः । ॥ ३ ॥

The body fails to fit logically,

So Self is meant essentially. [3]

कर्मकर्तृव्यपदेशाच् च । ॥ ४ ॥

The doer is shown distinctively,

Not bound by acts materially. [4]

शब्दविशेषात् । ॥ ५ ॥

By special terms used purposefully,

The Self is taught explicitly. [5]

स्मृतेश् च । ॥ ६ ॥

And memory speaks authoritatively,

Of Brahman dwelling inwardly. [6]

अर्भकौस्त्वात् तद्व्यपदेशाच् च नेति

चेन् न निचाय्यत्वाद् एवं व्योमवच् च । ॥ ७ ॥

Though childlike traits may seem unlikely,

The subtle Self is taught rightly. [7]

संभोगप्राप्तिर् इति चेन् न वैशेष्यात् । ॥ ८ ॥

If union’s claimed, it’s not fittingly,

For Self is known distinctively. [8]

अत्ता चराचरग्रहणात् । ॥ ९ ॥

The Self consumes all forms equally,

Both moving...

Produkt-Details

• Erscheint lt. Verlag: 12.11.2025
• Sprache: englisch
• Themenwelt: Geisteswissenschaften ► Religion / Theologie ► Hinduismus
• ISBN-10: 0-00-110207-9 / 0001102079
• ISBN-13: 978-0-00-110207-1 / 9780001102071