Vedant Darshan chapter 1 - Sutra 1

Sutra: Athato Brahmajijyasa 1/1/1

Formula number : 1

Explainer: Swami Darshananand Saraswati

   Meaning : Matter- (Ath) means- after, Mangal or authority (So) because of this reason (Brahm) there is a desire to know (curiosity) the greatest omnipresent God.

    Explanation: Meaning: After the knowledge of the virtuous, they desire to know Brahman. When this sutra was described by the sage, many doubts arose at that time, which we write down on the method of question-and-answer method - Question - This statement is not true; Because desire is for that thing, which is useful and unattainable. The distinction between suitable and unsuitable cannot be made without knowledge; Therefore it is necessary to have knowledge of the thing which will be desired and that which will be hated, it is also necessary to have known it. Because desire is unattainable. When Brahman knowledge is attained, how can his desire arise? Diagnosis In both the cases, this formula is not proper (true) due to lack of desire. Answer – First you have known Brahman, from which you have also received happiness; Therefore it is appropriate for the sutrakar to wish to know Brahman; Because the thing which has attained happiness by getting it first and that thing is not there, then there is a desire for it. The bondage is casual and it is necessary to have it at some point of time. This leads to the belief that there was liberation before bondage. Liberation comes from the knowledge of Brahman. For this reason, it is confirmed from this sutra that before the present bondage, Brahman was known and the covering of the inner being covered the knowledge which one again desires to acquire. Question: Has Brahma himself forgotten himself by ignorance; Due to which there is a desire to know it as its own form or is the knower more and Brahma is more worthy to know the known? If Brahma has a desire to know Brahma, then there is a self-reliant defect, and if there is another conscious mind other than him, then the theory of Vedanta is refuted, because the Vedanti believe that there is only one conscious being. Answer – In Vedantashastra, there are considered to be two conscious beings – one Jiva and the other Brahma. Many sources will be found in the future, which will reveal this distinction. The living entity also becomes of two types by the difference of the stage - one conditioned and the other liberated. The conditioned is called the soul and the liberated is called God. Due to this there were three conscious beings - one pure Brahma, the other the living entity and the third God. By assuming one conscious, this formula cannot be formed, neither can the omniscient Brahma be forgotten nor can there be any desire to know it. Those who say that Brahma has forgotten his form under the cover of ignorance, they make a lot of mistakes; Because the cover comes between two substances in the third substance. Just as it is possible to cover between Brahma and the living entity by the ignorance of the soul, but there is a lack of parable in coming between the guna and the virtuous. In the liberated state the living entity knows and takes pleasure in Brahma, and in the conditioned state is devoid of the knowledge of Brahma; There is only ritual. Thus there is a desire to know about it. When Vedanti considers six substances to be beginningless. Then there is no quarrel between Advaita and self-reliant defects. Question: Although Vedanti considers six substances to be beginningless; But five of these are considered eternal, eternal and eternal; For this reason Vedanta does not have duality. Answer - Whoever does not have a beginning, can not even have an end; Because things will be eternal or impermanent; Apart from these, it will be impossible. Eternal is that which has no beginning and no end and impermanent is that which has both beginning and end. In nitya-nitya, things cannot come with the beginning, that is why it is appropriate to consider them impossible. Question- Is the principle of six beginning and five seven untrue? Answer- This theory is not false; But the way you are understanding, it is untrue; Because the beginning and the end are of two types - one because of the country and the other because of the time. The thing which will be eternal due to time, according to the time it is six beginningless and infinite, but according to the country Brahma is eternal and eternal and the rest is eternal. Question- If the principle of Vedanta was not Advaita, then why would Shruti say that all are known by knowing one. Answer- Brahma being the most subtle is known at the end of all; That is why Brahmavidya is named and it is a simple thing that before knowing the end, all the things that preceded it are known. Therefore, the meaning of Shruti is that in order to know one Brahma, the knowledge of those who preceded it would have to be attained. Because of this, by knowing Brahma, it has been told to know everyone, there is no fault in this. Question- While it is written in clear words (syllables) that before this consciousness there was a soul, it is an Advaita; Then how do you differentiate? Answer- The meaning of the word Atman is comprehensive, it cannot exist without Vyapya. That's why by saying soul, it is universal or both Prakriti and Brahma are eclipsed. For this reason, the existence of all three is proved by the meaning of the soul. Like if someone says that there was only one king, but only by the king's saying, his subjects and the kingdom are accepted; Even if the word of the people is not spoken with the king; It should only be said that there was only one Advaita king, which simply means that there was no other king. By saying Advaita to the king (the soul and the Supreme Soul by the word second soul) there is a lack of another king. There is no emptiness of subjects, because without subjects and state material, he cannot be called a king. Question- The meaning of Advaita itself is said to be void of homogeneous, non-uniform differences. Swami Dayanand wrote the same thing in Satyarth Prakash's first book.

  Therefore, the name of Brahma is proved by the name Advaita, the absence of a separate object, alien organism and nature from him. The word anti-Variety has two meanings - one opposite caste and the other different caste. Here the word Vijaatiya has come in the sense of viruta jati i.e. there is nothing against Brahma that can stop his actions. Others are called castes who live together in many; But Brahma is one, that's why there is no Brahma caste. How can there be a different caste in which there is no caste? For this reason it says that Brahma is justified without any distinction of being adorned, foreign or personal. Question: Is there no Shruti that manifests Advaita? Answer: Brahma is one in being the lord of the world and the king of living beings: therefore the srutis that say this non-duality are also true. Question- What are the characteristics of Brahma? Because without signs and proofs nothing is known.