• Know which scriptures refer to the need for inquiry about the Supreme Soul, seeking its own self and original nature.

Philosophers and scientists the world over conduct scholarly research into human existence. However, they should do so scientifically, not whimsically or through fantastic theories. The science of the original cause is dealt with variously in Sanatana Vedic literature. The Vedanta-sutra or Brahma-sutra— Athato brahma jijnasa janmady asya yatah—states that one should inquire about the Supreme Soul. Such inquiry about the Supreme is called brahma jijnasa.

Jijnasa means curiosity. When one is curious to know about his origins, he is exhibiting ‘athato brahma jijnasa’. People are mostly ignorant of their origins and therefore, do not know the ultimate source of this manifestation. Scientists say that all material things on Earth, including humans, are made up of  different chemical elements, but no one actually knows the primeval source of life within this material world. No philosopher or scientist has actually discovered wherefrom we have come, why we are here and where we will go. However, if we turn to our Vedic scriptures with jijnasa, we will not only be able to understand the Absolute Truth, but may also be fortunate enough to attain it in this life. 

This article was first published in the Bhavan Journal.

The Vedanta-sutra also known as the Brahma sutra and the Shariraka-sutra, and even Bhikshu-sutra, are Sanskrit texts which synthesise and harmonise Upanishadic ideas and practices. Though attributed to the sages Badarayana and Vyasa, it is probably an accumulation of incremental additions and changes by various authors to an earlier work, completed in its surviving form in approximately 400–450 CE. The oldest version may have been composed between 500 BCE and 200 BCE, with 200 BCE being the most likely date. Veda means knowledge, and anta means ultimate: The Ultimate Knowledge. Says Lord Krishna in the Bhagavad Gita: ‘Vedais cha sarvair aham eva vedyam’- ‘the ultimate purpose of reading Vedas is to know me’. 

A sutra is a terse and pithy statement of universal wisdom and knowledge acquired through deep contemplation by our seers and sages. According to the Vayu and Skanda Puranas, sutras are required to be universally applicable and faultless in linguistic presentation.

Vedanta sutras are also known as Nyaya-prasthana, or fully logical arguments towards conclusive understanding of Shruti-prasthana, the Upanishads. The Lord says, “Vedanta philosophy consists of words spoken by the Supreme Personality of Godhead Narayana through Veda Vyasa.” 

Vedanta-sutras, which comprise of aphorisms revealing the method of understanding Vedic knowledge, is the precise and concise form conveying the epitome of all Vedic knowledge. It begins with the aphorism, Athato brahma-jijnasa (Now is the time to enquire about the Absolute Truth).

Human life is especially meant for this purpose, and therefore, the sutra very concisely explains the human mission. This is confirmed by the Vayu and Skanda Puranas, which define a sutra as: Alpaksharam asandigdham/sara-vat visvatomukham/astobham anavadyam cha/sutram sutra-vido viduh. (A sutra is an aphorism that expresses the essence of all knowledge in a minimum of words. It must be universally applicable and faultless in its linguistic presentation.)

The real purpose of Vedanta Sutra is explained by the author himself in the Srimad Bhagavatam. Anyone trying to understand it without reference to Srimad Bhagavatam is unlikely to reach the true and correct meaning. Such misguided persons, who are interested in mundane philanthropic and altruistic work are under the misconception of the body as the self. They could better benefit from the Mahabharata, which was specifically compiled by Shri Veda Vyasa for their benefit.

The great author has compiled the Mahabharata in such a way that the less intelligent class of men, who are more interested in mundane topics, may read the Mahabharata with great interest and in the course of such mundane happiness can also take advantage of Bhagavad Gita, the preliminary study of Srimad Bhagavatam or the Vedanta-sutra. Veda Vyasa had no interest in writing a history of mundane activities except perhaps to give less intelligent persons a chance for transcendental realisation through Bhagavad Gita.

All living beings are endowed with various levels of intelligence. In the human form, the living entity is obliged to inquire about his spiritual identity. This is real human intelligence. In the human form one should be intelligent enough to ask who one is, why one has come into the world, what one’s duty is, who is the supreme controller, what is the difference between dull matter and the living entity, and similar issues. There are so many questions, and the person who is actually intelligent should simply inquire about the supreme source of everything. 

Even as Shri Krishna says in Bhagavad Gita - Sarvasya chaham hridi sannivisto mattah smritir jnanam apohanam cha (I am seated in everyone’s heart, and from me come remembrance, knowledge and forgetfulness). 

In Manav Janma (human form of life) one should put many questions to oneself and to one’s intelligence. In the various lower forms of life, the intelligence does not go beyond meeting life’s primary necessities like eating, sleeping, mating and defending. Dogs, cats and tigers are always busy trying to find something to eat or a place to sleep, or in defence and procreation. The human form, however, is meant for realisation of the Supreme Brahman, the Absolute Truth. In other words, human life is meant for one’s elevation to the level of a true Brahmana.

The qualifications for Brahmanas are described in the scriptures, in Srimad Bhagavatam, Bhagavad Gita and other Vedic literature. Brahmana is not hereditary title or position. A non-Brahmana may become a Brahmana by being properly qualified under the instruction of a bonafide spiritual master.

Chaitanya Mahaprabhu condemned the hereditary succession principle very strongly. During his conversation with Ramananda Raya, he said that regardless of whether a person is born in a Brahmana family or Shudra family, regardless of whether he is a householder or a sanyasi, if he knows the science of Krishna he must be a spiritual master.

According to learned scholars, there are three different sources of knowledge, which are called prasthanatraya. Vedanta is one such source, for it presents Vedic knowledge on the basis of logic and sound arguments. In the Bhagavad Gita the Lord says: Brahma-sutra padais chaiva hetumadbhir vinischitaih (Understanding of the ultimate goal of life is ascertained in the Brahma-sutra by legitimate logic and argument concerning cause and effect.)

Therefore, the Vedanta-sutra is known as Nyaya prasthana, the Upanishads are known as Shruti-prasthana, and the Gita, Mahabharata and Puranas are known as Smriti-prasthana.

All scientific knowledge of transcendence must be supported by Shruti, Smriti and a sound logical basis.

Sage Patanjali calls this state of inward vision the pratyahara in the Yoga Sutras. It is a state of complete withdrawal of sense organs from their respective sense objects. It is only ‘now’ that the inquiry into Brahma begins. Upanishad says, “If the mind is not calm and quiet, a mind detached from the objects, the seeds of wisdom will not sprout.” 

It is not about the mind seeking ‘something’—physical or spiritual —it is about the cessation of seeking itself. It is about the mind seeking itself, its own origin and nature. It is about mind questioning its own existence or non-existence. It is not an ordinary seeking; it is not an ordinary motivation. It is a profound seeking or rather absolute non-seeking. It does not happen out of individual volition, but actualises on its own in the divine emptiness of the mind. 

We may have taken a quantum jump in the exploration of the ‘objective’ universe. There has, however, been a very serious ‘miss’ in the process of this exploration. We have become intimately attached to the body-mind and the objects of nature and inventions. We seldom conceive of a state beyond body-mind, beyond the manifest objectivity. We are exhausting all our energy and time in exploring and managing the phenomenal universe. We have totally ignored the inner space. It is only when the mind turns inward that we are ready to make an inquiry into the field of Conscious Existence. 

As Kathopanishad says, “The mind has an architectural infirmity. It always tends to look without, and never within.” When it starts going inwards, then only starts the inquiry into That.”

This article was first published in the Bhavan’s Journal, September 16, 2024  issue. This article is courtesy and copyright Bhavan’s Journal, Bharatiya Vidya Bhavan, Mumbai-400007. eSamskriti has obtained permission from Bhavan’s Journal to share. Do subscribe to the Bhavan’s Journal – it is very good.