What is the name of the Brahman who has been depicted in the Brahma Sutras?
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What is the name of the Brahman who has been depicted in the Brahma Sutras?
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सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।
In the scriptures it is said that one scripture is an explanation of another scripture. Like wise if we go with Brahmā Sütrā, in Vedas it has been already depicted for whom that “Athatö Brahmā Jīggyasā" been called, who is “Ānand Swarōop", etc. So let's start,(Featuring only few sutra which will give you clear insight who is that Brahmā?)
In the begining, Brahman desired Let me be many, so he appeared in many forms. Shruti says “Bhagavān didn’t enjoy (alone), so He desired a second, and Therefore He transformed himself as a man and woman locked in embrace, and then he divided this own-self into two equal parts and became (Pati) Husband and (Patni) wife to sport blissfully (in his divine Loka).”
(Bṛhadāraṇyaka Upaniṣad 1.4.3)
One thing is clear from here that One thing has become clear from here that if something has been said for one of the eternal couple, then it will automatically be applicable for the other. Because both are the same there is no difference between the two that what vedas says.
Let's see Atharvaveda Shruti Sita Upanishad,
श्रीरामसान्निध्यवशाज्जगदानन्दकारिणी । उत्पत्तिस्थितिसंहारकारिणी सर्वदेहिनाम् सीता भगवती ज्ञेया मूलप्रकृतिसंज्ञिता प्रणवत्वात्प्रकृरिति वदन्ति ब्रह्मवादिन इति अथातो ब्रह्मजिज्ञासेति च ॥
Śrī Sītā has the constant company of Lord Śrī Rāma, because of which she is the benefactor of the world. They are the origin, condition and destruction of all living beings. Bhagwati Sita should be known as the original form of nature. because of their promiscuous nature Brahmoists call them ‘Prakriti'. In the Brahmā Sütrā, “Athatö Brahmā Jīggyasā”, her form has been depicted.
Now the question arises Why only Śrī Sītā Rāma? So it's answer has been further explained in same text.
ओङ्कारात्परतो राम वैखानसपर्वतः ।
तत्पर्वते कर्मज्ञानमयीभिर्बहुशाखा भवन्ति ॥
Beyond ‘Om’ is the Vaīkhanās mountain in the form of Rāma. There are many branches of that mountain in the form of knowledge and action.
एकविंशतिशाखायामृग्वेदः परिकीर्तितः । शतं च नवशाखासु यजुषामेव जन्मनाम् साम्नः सहस्रशाखाः स्युः पञ्चशाखा अथर्वणः । वैखानसमतस्तस्मिन्नादौ प्रत्यक्षदर्शनम् स्मर्यते मुनिभिर्नित्यं वैखानसमतः परम्
There are twenty one branches of Rigveda, one hundred and nine branches of Yajurveda, one thousand branches of Samaveda and five branches of Atharvaveda. In the Vedas the Vaïkhanās school has been considered as first direct philosophy (प्रत्यक्ष दर्शन).That's why sages always meditates on Param Vaikhanas Śrī Rāma.
Śrī Sītā has been depicted as the Original form of all Shakti in Vedās as shown below,
सा देवी त्रिविधा भवति शक्त्यासना इच्छाशक्तिः क्रियाशक्तिः साक्षाच्छक्तिरिति इच्छाशक्तिस्त्रिविधा भवति श्रीभूमिनीलात्मिका भद्ररूपिणी प्रभावरूपिणी सोमसूर्याग्निरूपा भवति
Atharvavedā Shrüti Sita Upnishad
Śrī Sītā is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge. Taking the incarnation of Śrī Devi, Bhudevi, Neeladevi, the one who benefits everyone with her influence, shines in the form of moon, sun and fire.
That's why in Śrīmad Vālmiki Rāmayan which is itself Incarnation of Vedās clearly says that Śrī Sītā is even Śrī of Bhagwati Śrī.
वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् ।
सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् ।।
(Valmiki Ramayan 6.111.24)
Same is said by Brahmānd Purān,
सीतायाश्च त्रिविधाशाः श्री भूनीलादिभेदतः ।
श्री भवेद् रुक्मिणी भूः स्यात् सत्यभामा वृढव्रता ॥
नीलास्याद् राधिका देवी सर्वलोकैक पूजिता ।
In short, Śrī Sītā manifests herself in three form Śrī, Bhu and Nila. By Śrī she becomes Rukmini by Bhu she becomes Satyabhama and by Nila she becomes Radha Rani Sarkār who is worshipped in all Lokas.
One thing has become clear from here that the Siddhant for Śrī SitāRāmā is a Vedic siddhant. That's why Śrī Rāma has been called as, “Rāmō Vīgrāhvāan Dharmā". The Dharmā itself is Śrī Rāma.
So upto here we found that the Brahmā of Brahmā Sütrā none other than Śrī Sītā Rāma. You may apply it to other form Śrī Rāma as well as they are non other than Incarnation of Supreme Brahmān Śrī Rāma as called by Vedā Nāräyan itself,
ब्रह्मादिपञ्चब्रह्माणो यत्र विश्रान्तिमाप्नुयुः ।
तदखण्डसुखाकारं रामचन्द्रपदं भजे ॥
(Yajurvedā Shrüti Pānch Brahmõpanishād)
I worship the lotus feet of Lord Śrī Rāmachandrā, the cause of eternal bliss, where the five Brahmas (Shri Shiva, Shri Hāri Vīshnu, Shri Ganesha, Bhagwati Durga and Shri Surya) along with Demi God like Brahma etc. always find rest (ashraya).
Bhagavān Vishṇu also is the manifestation of Bhagavān Śrī Rāma.
ततस्त्वमसि दुर्धर्षात्तस्माद् भावात् सनातनात् ।
रक्षार्थं सर्वभूतानां विष्णुत्वं उपजग्मिवान् ॥
(Śrī Vālmīki Rāmāyaṇa 7.104.9)
“After my prayers in the begining of the creation, Oh Rama ! You forsaken Your durdharṣa (the swarupa which is difficult to be achieved for many) eternal Bhava (the eternal two armed Śrī Rāma form) and assumed the form of Vishṇu for the sake of protection and sustenance of all the beings.”
One more thing Śrīmad Valmiki Ramayana is Veda itself as said in Vālmiki Rāmayan and Agastya Samhita,
As said;
वेदवेद्ये परेपुंसि जाते दशरथात्मजे ।
वेदःप्राचेतसादासीत् साक्षाद् रामायणात्मना ॥
तस्माद्रामायणं देवि "वेद एव न संशयः॥
(Śrīmad Valmiki Ramayan and Agastya Samhita)
The one who is the son of Dasarātha is the Vedvedyā i.e. the supreme personality known from the Vedās, on his appearance the Vedas themselves incarnated in the form of Śrī Rāmayana from the mouth of Prāchetas Vālmiki Muni. Lord Shiva himself says, O Goddess! There is no doubt that Śrī Rāmayana is the Veda itself.
Again in Śrīmad Vālmiki Rāmayan,
"वेदोपबृंहणार्याय" तावग्राहयत प्रभुः ॥
In Skandh Puran Uttarkhand also;
'रामायणाद काव्यं सर्व "वेदार्थ सम्मतम्"॥"
In Mantra Ramayana aslo;
"वेदार्थानभिज्ञे सति न रामायणमपराद्धघति"
So Ramayana's authority (Śrīmad Vālmiki Rāmayan & Śrīmad Rāmcharit Mānas, as Tuslidās ji maharāj is incarnation of Śrī Vālmiki muni as mentioned in scriptures) is same is of Vedas.
Authority of Śrī Rāma has been discussed in Skāndh Puranā uttarkhand in Narad Sanathkumar Dialogue;
ब्रह्मविष्णु महेशाद्या यस्यांशा लोकसाधकाः ।
नमामि देवं चिद्रूपं विशुद्धं परमं भजे ॥
Meaning:~ I bow down to the Sachidānand Śrī Rāma, who fulfills the desired wishes of the whole world, the deities like Brahmā, Vīshnu and Maheshā etc. are only his mere parts. I concentrate my mind on his hymns.
And so Śrī Krishnā also a manifestation of Śrī Rāma,
यो रामः कृष्णतामेत्य सार्वात्म्यं प्राप्य लीलया । अतोषयद्देव्मौनिपटलं तं नतोऽस्म्यहम्।।
(Atharvavedā Shrüti Krishnōpanishad)
That Śrī Rāma, who transformed himself (incarnated) as Krishnā, attained Sarvaatmakta (सार्वभौमिकता) by his very lilā (divine exploits, pastimes); and thus deities-sages-masses were completely satisfied on this earth. I make prostration before that same Śrī Rāma.
Now coming to some other Sütrā,
आनन्दादयः प्रधानस्य ॥ 3.3.11
Ananda etc. is predominantly religion of Supreme Brahmān.
Śrī Hanumān ji's incarnation Śrīmad Madhawācharya quotes an evidence from the शांडिल्य -शाख of the Vedas to support this derivation of the epithet Rāma in his immortal गिता भाष्य under विभूति - रूपाध्याय 10.36,
आनन्द-रूपत्वात् पूर्णत्वात् लोक-रमणत्वात् च रामः। आनन्द-रूपो निष्परिमाण एष लोकश्च एतस्मात् रमते तेन रामः।।
इति शांडिल्य-शाखयाम् ।।
Itī Shändilyā Shākhayãm,
The highest Divinity is called by the epithet Rāma, as He is an embodiment-of- pristine pure-happiness (आनन्द-रूपत्वात्); as He is full-of-innumerable auspicious-qualities (पूर्णत्वात्); as He brings about happiness to all (लोक-रमणत्वात्).
In Atharvavedā Rāma Tapniye Upnishad,
रमन्ते योगिनोऽनन्ते सत्यानन्दे चिदात्मनि।
इति रामपदेनासौ परं ब्रह्माभिधीयते।।
In Padmā Purān aslo than same meaning is present,
रमन्ते योगिनो यस्मिन् चिदानन्दे चिदात्मनि ।
इति राम पदेनैतत् परं ब्रह्मभिधीयते ।।
One thing has become cleared from above statements that the Supreme Brahmā who is called as Ānand is none other than Śrī Rāma himself.
Now coming back to point;
आत्मशब्दाच्च ।। 3.3.14
Some times Aātma word is also used for Supreme Brahmān, for this also Vedās have cleared itself that for whome this word have been used.
जीववाची नमो नाम चात्मा रामेति गीयते।
Atharvavedā Rāma Tapniye Upnishad
'Namah' word refers to the Jeev and word 'Aātma' refers to the Śrī Rāma.
That's why in Śrī MahaRamayana Śrī Rāma has been called as Aātma of all 7 Billion Maha-mantra ,
अंशांशै रामनाम्नश्च त्रयः सिद्धा भवन्ति हि।
बीजमोंकारसोऽहं च सूत्रमुक्तिमिति श्रुतिः ।।
इत्यादयो महामन्त्रा वर्तन्ते सप्तकोटयः ।
आत्मा तेषां च सर्वेषां रामनामप्रकाशकः।।
(Maha Rāmayana 52/39 )
Moving Forward ⏩,
सर्वत्र प्रसिद्धोपदेशात् ॥ 1.2.1 (Brahmā Sütrā)
In all Vedantā sentences; The famous Par-Brahmā is preached in the form of Upasyadev.
As again Vedās has cleared that all the Siddhant of all Vedantā is exclusively dedicated to Śrī Rāma alone.
समस्तवेदान्तसारसिद्धान्तार्थकलेवरम् ।
विकलेवरकैवल्यं रामचन्द्रपदं भजे ॥
Yajurvedā Shrüti Sarvasara Upanishad
And even all Maha-Vakyās Maha-Vidyā of Vedās too are decided to Śrī Rāma alone,
यन्महावाक्यसिद्धान्तमहाविद्याकलेवरम् ।
विकलेवरकैवल्यं रामचन्द्रपदं भजे ॥
Atharvavedā Shrüti Mahāvākya Upnishad
Moving Forward ⏩,
अक्षरमम्बरान्तधृतेः॥ 1.3.10
साच प्रशासनात् ॥ 1.3.11 (Brahmā Sütrā)
1.3.10, The word Aksharā is being depicted for Parabrahma Paramatma, because he has been described as holding the whole world up to the sky.
In the incarnation of Vedās Śrīmad Valmiki Ramayan this has been exclusively said for Śrī Rāma,
akSharaM brahma satyaM cha madhye chaante cha raaghava ||
6-117-14
O Śrī Raghavā You are the Aksharā Brahma, the Truth abiding in the middle as well as at the end of the universe.
Śrī Rāma himself is Aākash that's why Brahmā said him following Shlokā, at the time he was ending his lila,
वैष्णवीं तां महातेजो यद्वाऽऽकाशं सनातनम् ।
त्वं हि लोकगतिर्देव न त्वां केचित् प्रजानते ॥
Śrīmad Valmiki Ramayan 7.110.10
As Śrī Hāri Vīshnu is incarnation of Śrī Rāma so it was of his will in which form he want to go to his Dhaam.
So from here we can see Śrī Rāma has been called Aākash, even Vedas calls Aākash everything,
अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानकाशः परायणम्॥
(Chhandogya upanishad 1.9.1)
Śilaka Śālāvatya asked Pravāhaṇa, 'What is the end of this earth?' Pravāhaņa said: 'Aakash, for everything that exists arises from aakash and also goes back into aakash. Aakash is superior to everything. Aakash is the highest goal'.
Don't get confused with 5 element वाला Aākash😂, even that Aakash has aslo being established by the Glory of Śrī Rāma,
As Śrī Parashara Smriti clearly says;
राम एव परं ब्रह्म परमात्माभिधीयते।
रामात्परतरं नास्ति यत्किचित्स्थूलसूक्ष्मकम्॥
ब्रह्मविष्णुशिवाः सर्वेइंद्रो निर्वरुणो यमः ।
सूर्यश्चंद्रश्च खं भूमिराकाशस्त्वनिलो ह्यपः॥
सर्वे ते रामचंद्रस्य तेजसा संप्रतिष्ठिताः ।
भूतं भव्यं भविष्यच्च सर्वे रामसमुद्भवम्॥
Meaning- Lord Śrī Rāmbhadrā is the Supreme God, whatever is gross and subtle, none of them is beyond Śrī Rāma, that is why Brahma, Vishnu, Shiva all these and Indra, Agni, Varun, Yama, Sun, Moon, Heaven, Earth, sky, wind, water, all these have been established by the glory of Lord Śrī Rāmachandrā and all these three times past, future and present and whatever will be born and has been born in these three times, all that has been born from Śrī Rāma only.
Finally ending here and with a thought that I follow personally, knowing all the shastra of Sanatana Dharma will not take you to Saket but chanting the Holy name of Śrī SitāRāmā will.
Storing every siddhant every concept like a hard disk will make you of Memory Card in next birth 😂
Please Chant SitaRam SitaRam SitaRam
Even Śrī Hanumān has captured the mind and heart of Śrī Rāma by merely chanting his name,
sumir pawansut pawan namu.
apne bas kari rakhay raamu..
Hari Bol Hari Bol
Hail to Awadh dulare Priya Pritam Sarkar.❤️❤️
Hail to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya 🚩