브라흐마 수트라. 인도의 베단타 학파에서 중시하는 경전으로 브라흐만과 하나가 되는 길에 대해 기술된 책입니다. 아직 한국엔 정식 번역되지 않아서, 번역본은 없지만, -_-; 영어 공부를 하실 분들을 위해 올려둡니다. 나중에, 번역본이 나오거나 제가 번역하게 될 경우 따로 번역을 올리겠습니다.

일부분만 발췌로 영역된 책입니다. -_-; 완전한 사본을 구하는대로 그것을 올리도록 하겠습니다.

바다라야나(Badarayana: B.C.1세기경)가 지은 인도철학 문헌.

원어명 Brahma-sutra
구분 인도철학
저자 바다라야나
발간연도 기원전 1세기경

인도철학 중 베단타학파의 근본성전이다. 그러나 후대에 와서는 인도의 모든 학파에 통용되는 성전으로 자리잡았다. 《우파니샤드》 《바가바드기타》와 함께 인도철학 삼학(三學)의 하나로 매우 중유한 위치를 차지한다. 바다라야나가 기원전 1세기경에 저술했다고 하나, 현재의 내용은 400∼450년경에 완성된 것으로 추정된다. 모두 4편 16장으로 구성된다. 책 명칭 앞에 ‘이것으로써 브라만(또는 브라흐만)에 대한 고찰이 이루어진다’라는 말이 있어서 《브라흐마비카라사스트라(Brahma vicara sastra)》라고도 한다. 또 《베단타미망사사스트라》 《베단타사스트라》 《베단타수트라》라고도 부른다.

베단타학파의 여러 계통 중 《사마베다》에 속하는 《찬도갸우파니샤드》를 중심으로 하여 각종 《우파니샤드》 학설을 체계적으로 정리한 것으로 평가된다. 《우파니샤드》의 종류는 매우 다양하지만 대부분 브라만［梵］을 절대자로 여긴다. 브라만으로부터 허공이 생기고, 허공으로부터 바람이, 바람으로부터 불이, 불로부터 물이, 물로부터 땅이 생기는데, 이 5요소에 의하여 세계가 형성된다. 소멸할 때의 순서는 그 반대이다. 이 과정은 무한히 반복되며 모든 개개인이 밝은 지혜를 획득하면 윤회에서 벗어나 브라만과 하나가 된다. 바로 이것이 《우파니샤드》의 범아일여(梵我一如) 사상이다.

저자는 이 문헌에서 바이쉐시카학파·불교·자이나교·수주파(獸主派)·바가바타파·순세파(順世派) 등을 비판하였다. 그 중 가장 심하게 비판한 학파는 상캬학파인데, 이것은 당시에 상캬파가 베단파에 대항할 정도로 세력이 강한 학파였음을 반증한다. 불교에 대해서도 여러 가지를 나열하며 비판하였다. 오온(五蘊)으로 이루어진 집합과 원자로 이루어진 집합은 존재하지 않고, 십이연기는 세상을 움직이는 동력인(動力因)이 아니며, 무에서 유가 생긴다는 주장은 사실에 맞지 않는다는 등의 비판이 그것이다.

원전은 극도로 간결하고 이해하기 어려워 다양한 해설서가 나왔다. 불교쪽의 주석서로는 8세기초 샹카라(Sankara)가 지은 《바스야(Bhasya)》가 유명하다. 이밖에 바차스파티미쉬라(Vacaspatimisra)·바스카라(Bhaskara)·라마누자(Ramanuja)·마드바(Madhva) 등이 주석하였다. 이들 주석서를 번역한 문헌들이 20세기 들어 다량 발간되었다.




Brahma sutras (Vedanta sutras)
ADHYAYA 1

Adhikarana / Sutra

PADA 1

1 / 1 Then, therefore, enquiry into Brahman.

2 / 2 From which springs the origination.

3 / 3 Scripture alone is the means.

4 / 4 All the scriptures' ultimate goal is Brahman.

5 / 5-11 Non intelligent pradhana (of Sankhya) cannot be the (seeing and willing) cause of the world.

6 / 6-12 'Anandamaya' mentioned in the (Taittiriya) Upanisad is the Supreme Lord, not jiva.

7 / 20-21 The golden person seen within the sun and within the eye, mentioned in the Chandogya Upanisad (1.6) is not a jiva of high eminence, but the Supreme Lord.

8 / 22 The ether mentioned in Ch. 1.6 is not the elemental ether but the Supreme Lord.

9 / 23 The prana mentioned in Ch. 1.11.5 denotes the Supreme Lord.

10 / 24-27 The light spoken of in Ch. 3.13.7 is not physical light, but the Supreme Lord.

11 / 28-31 The prana mentioned in Kausitaki 3.2. is the Supreme Lord.

PADA 2

1 / 1-8 'Manomaya' and 'prana sarira' mentioned in Ch 3.14.1,2 is not jiva, but the Supreme Lord.

2 / 9-10 The Being to whom Brahmanas and Ksatriyas are food, referred to in Katha 1.2.24 is the Supreme Lord.

3 / 11-12 The two entered into the cave - Katha 1.3.1 - are the Supreme Lord and jiva. 4 13-17 The person within the eye - Ch. 4.15.1 is the Supreme Lord.

5 / 18-20 'Antaryamin' mentioned in Br. 3.7.3 is the Supreme Lord (not pradhana nor jiva).

6 / 21-23 Being described as possessed of invisibility in Mund. 1.1.56 is the Supreme Lord (not pradhana or jiva).

7 / 24-32 'Atma vaisvanarah' in Ch. 5.11.6 is the Supreme Lord.

PADA 3

1 / 1-7 Being within whom heaven and earth are woven, as in Mund. 2.2.5 is the Supreme Lord, because of the term 'atman' (not pradhana or jiva).

2 / 8-9 'Bhuman' (the great) in Ch. 7.23.24 is the Supreme Lord (not prana).

3 / 10-12 'Aksara' (imperishable) in Br. 3.88 is the Supreme Lord.

4 / 13 'Para purusa' to be meditated upon by 'om' in Prasna. 5.5 is the Supreme Lord (because it is described as object of realization).

5 / 14-23 'Dahara akasah' within the lotus of the heart in Ch. 8.1.1. is not elemental ether or jiva but the Supreme Lord (-grammatical arguments!-).

(22 & 23 as 6) by Sankara

7 / 24-25 The thumb size Being in Katha 2.4.13 is not jiva, but the Supreme Lord.

8 / 26-33 Gods qualified for brahmavidya? (animals already denied in 7)

9 / 34-38 Sudras denied qualification.

10 / 39 The prana before whom everything trembles as in Katha 2.6.2 is the Supreme Lord.

11 / 40 Jyoti mentioned in Ch. 8.12.3 is the Supreme Lord.

12 / 41 The ether that reveals names and forms as in Ch. 8.14.1 is neither the elemental ether, nor the jiva, but the Supreme Lord.

13 / 42-43 Vijnana maya in Br. 4.3-7 is not jiva but the Supreme Lord.

PADA 4

1 / 1-7 Avyakta in Katha 1.3.10,11 does not denote pradhana, but the subtle body (and gross body?).

2 / 8-10 Tri rupa aja in Svet. 4.5 cannot be pradhana or prakrti but the transcendental energy of the Supreme Lord who is the cause of all causes.

3 / 11-13 Panca panca janah in Br. 4.4.17 are not the twenty five principles but the five pranas.

4 / 14-15 The Supreme intelligent Lord is the cause of the world.

5/ot the individual soul, but the Supreme Lord.

7 / 23-27 The Supreme Lord is not only the nimitta karana (efficient cause) but upadana (material cause) as well.

8 / 28 All the passages in Vedanta are referring to the Supreme Lord only.

ADHYAYA 2

PADA 1

1 / 1-2 Sankhya rejected because it is against sruti.

2 / 3 Yoga rejected

3 / 4-11 Objection that non intelligent world cannot be caused by intelligent Supreme Lord (Brahman) is answered. By the effect produced the cause, Lord, is not contaminated.

4 / 12 Atomic theory refuted like above.

5 / 13 The enjoyer Lord and the enjoyed jiva are qualitatively one.

6 / 14-20 Vaisesika doctrine of effect as something new created from the cause is refuted. The effect is only transformation of the energies of the Lord.

7 / 21-23 Brhad 2.4.5, Ch.8.7.1, Br.4.3.35 - jiva is simultaneously one and different from the Lord

8 / 24-25 The Lord creates the world by His mere will.

9 / 26-29 The Lord creates the world without entirely passing over it, and at the same time remaining one and undivided.

10 / 30-31 The Lord, unassisted, can create the world through His variegated transcendental potencies.

11 / 32-33 He has no self interest in creating the world (lila).

12 / 34-36 The Lord is not to be blamed for the happiness and distress of the jivas - He sanctions results according to the merits - samsara is beginningless.

13 / 37 The Lord is omniscient and omnipotent and capable of creating the world.

PADA 2

1 / 1-10 Refutation of Sankhya; non intelligent pradhana cannot possibly create or proceed with any activity without the guidance of an intelligent being.

2 / 11-17 Refutation of Vaisesika; atoms as the cause of creation defeated.

3 / 18-32 Refutation of Bauddhas (Buddhists)

bahyarthavadins (both the material objects sarvastitvavadins and their cognitions are real) (realists) vijnanavadins (ideas only are real yogacaras external objects apart from (idealists) their cognitions have no independent existence)

sunyavadis (everything is void) (nihilists)

4 / 33-36 Refutation of Jaina

5 / 37-41 Refutation of Pasupata (refuting that Isvara is only the efficient cause)

6 / 42-45 Refutation of Sakta

PADA 3

1 / 1-7 Ether is not co-eternal with Lord but the first effect.

2 / 8 Air from ether

3 / 9 The Lord has no cause.

4-6 10-12 Fire from air, water from fire, earth from water

7 / 13 The Lord is the cause of these elements but He is not affected by these elements.

8 / 14 The reabsorbtion of the elements is inverse to this order.

9 / 15 This is not disturbed by the organs and senses because they are created and destroyed with the elements which they consist.

10 / 16 The birth and death belong to the body and not to the jiva.

17 Jiva is never created.

18 Knowledge is a constitutional character of jiva.

19-32 Jiva is infinitesimal, has knowledge as his attribute.

33-40 Kartrtva is a natural attribute of jiva.

41-42 This kartrtva of the jiva depends upon the Lord.

43-53 The relationship between jiva and the Lord

PADA 4

1 / 1-4 Pranas are created from the Lord.

2 / 5-6 They are eleven in number (jnana-, karma-indriyas and intelligence).

3 / 7 They are anu (subtle).

4 / 8 Attributes of pranas transferred (atidesa) to chief vital air.

5 / 9-12 Nature and character of the chief vital air

6 / 13 It is subtle (anu).

7 / 14-16 It is controlled by the Supreme Lord.

8 / 17-19 Pranas are not modifications of the chief vital air, they are independent principles.

9 / 20-22 Activity of creation belongs to the Supersoul not to the jiva.

ADHYAYA 3

PADA 1

1 / 1-7 Individual jiva in obtaining a different body continues with the same subtle body.

2 / 8-11 The souls who have enjoyed results of pious activities in the moon descend to earth - with an amsa of their previous pious karmas for which results cannot be enjoyed in the moon, but must be enjoyed in this planet only - which determines the design of the new body.

3 / 12-21 Those who have knowledge (vidya) and who perform sacrifices ascend to moon. For the rest there is the third place, Yama's abode.

4 / 22 The subtle bodies descending from moon, through the ether, air etc., do not become identical with them, but only resemble them.

5 / 23 The entire descent of the soul occupies a very short time only.

6 / 24-27 When the souls finally enter into plants and so on they do not participate in the life of the plants but are merely in external contact with them.

PADA 2

1 / 1-6 The creation of the dreaming state is also willed by the Supreme Lord - they are real to the extent that they are indications of future (or recollections of past).

2 / 7-8 In dreamless sleep the jiva abides with Supersoul within the heart.

3 / 9 The soul awakening from the sleep is the same as before, otherwise he won't be remembering past experiences and injunctions of sacrifices.

4 / 10 Swoon is midway between sleep and death. 5 11-21 Supreme Lord is nirvisesa because He is prakrta rupa hina. The attributes of jiva and matter do not apply to the Lord. He is not materially affected, being transcendental.

6 / 22-26 Supreme Lord possesses infinite number of transcendental attributes beyond limitations.

7 / 27-30 Matter is transformation of the Lord's energy - so it is one and in the same time different from Him.

PADA 3

1 / 1-4 The cognitions of the Lord, taught by all the Vedantic texts, are identical on account of the non-difference of injunctions (upasita-vidyat etc.).

2 / 5 Since the goal is the Supreme Lord wherever there are contradictions and different kinds of processes mentioned in the scriptures, upasamhara (tallying) is necessary - actually the process is one and the same.

Sandilya vidya in three passages is one and the same (though various details differ).

Vaisvanara vidya (Ch. 5.12.2, Satapatha 10.6.1-11) is identical - the process, the goal are same.

Katha 1.2.15 - that word which all the Vedas record.

Aitareya 3.2.3.12 - Him only the bahvrcas consider in the great hymn, the Adhvaryus in the sacrificial fire, the Chandogas in the mahavrata ceremony.

3 / 6-8 The subject of chandogya vidya(1.1.3) is only the sacred om while the Brhad 1.3 represents the whole udgitha as goal.

4 / 9-10 Are all qualities to be included in meditation on the Lord?

5 / 11-13 Only the essential and unalterable attributes such as ananda and jnana are to be taken into account everywhere.

14-26 -----similar subject------

27-31 Regarding the soul's freeing himself on death and on liberation.

32-54 ?

58-66 Regarding the synthesis of different processes considering the goal.

PADA 4

1-50 The knowledge of Brahman is not subordinate to action, but independent.

The asrama karmani are obligatory for him who does not strive for mukti.

balya, panditya and mauna are three conditions enjoined for the sannyasin

51-52 Liberation is either immediately after death or gradual according to the sadhana.

ADHYAYA 4

PADA 1

1 / 1-2 Meditation on the Lord as enjoined in the scriptures is to be repeated again and again until the realization of the final goal takes place.

2 / 3 The goal of meditation is the Lord who is the soul of all.

3 / 4 Regarding pratikopasana.

4 / 5 Supreme Lord is the only object of meditation.

5 / 6 In angopasanas the Lord who is ultimately the controller of everything should be the goal.

6 / 7-10 Regarding time and place and period of meditation.

7 / 11 It should be done favorably beyond conditions.

8 / 12 Till death the process should be continued.

9 / 13 On liberation no more control by karma.

10 / 14 -same (pious karma)-

11 / 15 devotional activities prevail

12 / 16-17 They promote the origination of knowledge.

13 / 19 The realized vidvan may have to pass through several embodied existences before the arabdhakarya karmas will have their effects completely exhausted.

PADA 2

1-4 / 1-7 The path of liberation after death

5 / 8-11 Till total liberation the subtle body continues.

6 / 12-14 similar

7-8 / 15-16 On liberation the elements merge with elements.

9 / 17 The conditioned jiva passes from the heart out of the body.

The jiva liberated passes through the head, through susumna, the 101st vein.

10 / 18-19 The liberated soul even if departs at night passes through a ray of light through the sun.

11 / 20-21 Even if departing in daksinayana the liberated soul attains the supreme abode.

PADA 3

1-3 / 1-3 Reconciliation of different accounts given in the Upanisads (Ch. 5.10.1, Kaus. 1.3, Br. 6.2.15 etc.) as to the stations of this path and establish the path (deva-yana as opposed to pitr-yana). The stages are Agni, the day, the bright half of the month and uttarayana, the year, Vayu, Aditya, candramas, lightning, Varuna, Indra, Prajapati, and the Brahman.

4 / 4-6 These places mean the controlling deities.

5 / 7-16 Considering the different opinions of the philosophers regarding who is led to what goal.

PADA 4

1 / 1-3 The soul on liberation attains to its original nature and does not acquire new attributes.

2 / 4 The liberated soul realizes itself as qualitatively one with the Lord.

3 / 5-7 Nature of the released soul - has transcendental attributes which are constitutional.

4 / 8-9 All his desires are satisfied by exercise of his free will properly.

5 / 10-14 The released soul attains a spiritual body (attains body of its own will).

6 / 15-16 The liberated soul on attaining constitutional position can exist in many transcendental bodies.

7 / 17-22 The liberated soul participates in all the opulences of the Lord, except the power of creating and sustaining the world.

He goes back home back to Godhead and never returns.