Bā darā yaṇ a

Brahmasū tra - Aurea Vidya Collection Bā darā yaṇ a With Parallel Sanskrit Text edition

The BRAHMASUTRA of BADARAYANA represents the fundamental text of exegesis of Vedanta. The intent of Badarayana - the sage that for authority and realization of consciousness has been identified with Vyasa, the Rsi who ordered the texts of the Vedas - is that of providing the right perspective in the interpretation of the most profound and meaningful contents of the Upanisads.

This had proven necessary in order to rectify some unilateral aspects propounded by several schools of thought, both orthodox and non-orthodox.

The Brahmasutra presents, in their simplicity and incisiveness, the assertions of the Sruti and of the Smrti, showing their concordance in the recognition of the Nirguna Brahman as the ultimate Realty.

The Brahmasutra contains 555 sutras, arranged in four Books, each of which is divided into four Chapters.

In Book One, Harmony , the vision of the Brahman, as the Foundation of all that exists, is expounded; the purpose being that of reconciling different Vedic statements on the subject.

In Book Two, Absence of Contradiction , the objections raised against this vision are examined and refuted. Moreover, there are some notes regarding the nature of the jiva, its attributes, and its relationship with the Brahman, the body and its actions.

In Book Three, Spiritual Discipline , the ways and the means (sadhana) necessary to realize the brahmavidya, the knowledge of the supreme Brahman are expounded. The state of consciousness of the jiva is also dealt with in this Book.

In Book Four, The Fruit , the fruits (phala) of the brahmavidya are reviewed. There is also the description of the departure of the jiva after the death of the physical body, along the two paths, that of the gods and that of the ancestors (devayana e pitryana ways), and of the nature of the final liberation.

In his notes, RAPHAEL underlines the fact that Badarayana does not oppose the various philosophical schools, but the Rsi allows us to comprehend that their postulates cannot represent the ultimate Truth as expounded in the Vedas and in the Upanisads. Moreover, at times Raphael focuses on certain aspects of the Advaita Doctrine with references to the Western Tradition, and - making the relevant parallels to the philosophy of Parmenides, Plato, Plotinus, and so on - highlights the unity of the sole universal Tradition at the metaphysical level.

Lastly, an aspect, which is of special importance in the Advaita realm, is clarified: that is, between the perspectives of Gaudapada and Shankara there is neither opposition nor contradiction. They are just two modes of approach which, all the same, reach the supreme nirguna Truth. Gaudapada puts himself from an exclusively paramarthika perspective (ultimate and supreme Truth), while Shankara begins with the vyavaharika knowledge (empirical, phenomenal and relative reality) to then lead the seeker to the dimension of the pure paramarthika knowledge.