Brahmananda Valli Anuvaka 1 & 2
Anuvaka 1 and 2 of the Brahmananda Valli present the essence of Vedantic teaching, as interpreted by Adi Sankaracharya. Anuvaka 1 declares that Brahman—defined as satyam (truth), jñānam (consciousness), and anantam (infinite)—is the source of all creation and is realized within the heart. Śaṅkara emphasizes that Self-knowledge alone leads to liberation, not rituals. Anuvaka 2 reinforces this by stating that those who deny the existence of Brahman remain in ignorance and perish, while those who recognize Brahman as the existent Self attain truth and immortality. Together, these anuvakas assert that Brahman is the very Self and that realization of this truth is the gateway to ultimate bliss. For More Information Click Here
Brahmananda Valli – Anuvaka 1
Mantra:
“Om brahmavid āpnoti param. tadeṣābhukta satyaṁ jñānamanantaṁ brahma. yo vedān nihitaṁ guhāyāṁ parame vyoman. so ‘śnute sarvān kāmān saha brahmaṇā vipaściteti. | tasmādva etasmād ātmana ākāśaḥ sambhūtaḥ…”
Summary with Shankara’s insights:
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“Om. The knower of Brahman attains the Supreme.”
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Sankara: Liberation is attained through direct knowledge of Brahman, not through ritual action. This sets the purpose of the teaching.
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“Brahman is Truth, Knowledge, and Infinite.”
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Sankara: These are not mere attributes but essential characteristics; Brahman is of the nature of satyam (reality), jñānam (consciousness), and anantam (limitless).
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“He who knows this Brahman hidden in the heart…”
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Sankara: Brahman is not an object in the world but resides in the cave of the heart (intellect) and must be known through deep inquiry.
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“…in the supreme space, attains all desires along with Brahman, the all-knowing.”
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Sankara: Realization leads to complete fulfillment; the knower becomes one with Brahman, the knower of everything.
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“From this Self (Ātman) was born space…”
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Sankara: Begins the creation sequence — all elements emerge from Brahman. This shows Brahman as both material and efficient cause.
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Brahmananda Valli – Anuvaka 2 with Sankara Bhasya
Sanskrit Mantra:
“asanneva sa bhavati | asat brahmeti veda chet | asti brahmeti chedveda | santam enaṁ tato viduriti |”
Meaning:
If one knows Brahman as non-existent, he becomes non-existent. If one knows Brahman as existent, then the wise know him as existent in themselves.
Sankara’s Commentary Summary:
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“asanneva sa bhavati” –
Sankara explains that one who does not recognize the existence of Brahman as the Self, identifies only with the perishable body and thus, perishes with it. This shows the futility of ignorance (ajñāna) which denies the Self. -
“asat brahmeti veda chet” –
If a person considers Brahman to be non-existent, that is, denies the Self, then such a person falls into utter ignorance and becomes lost in saṁsāra (the cycle of birth and death). -
“asti brahmeti ched veda” –
However, if one knows Brahman to be existent, as the indwelling Self (Atman), then such knowledge leads to liberation. Sankara clarifies that this knowledge is not theoretical but direct realization (aparokṣa-jñāna). -
“santam enaṁ tato vidur iti” –
The wise (vipaścitaḥ) recognize such a person as one who has truly known Brahman — they see him as having realized the ever-existent Self, which is Brahman.
Key Philosophical Points from Sankara’s Bhasya:
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Brahman is not an object in the world but the very essence of existence and consciousness.
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Denial of Brahman is denial of one’s own reality, which results in spiritual death.
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Affirmation of Brahman through direct knowledge is the path to truth and immortality.
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Sankara stresses the urgency of Self-inquiry (ātma-vicāra) as the means to overcome ignorance.
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The verse draws a clear distinction between vidyā (knowledge) and avidyā (ignorance) and their consequences.
Adi Sankaracharya’s Core Teaching in Anuvaka 1 & 2: Self-Knowledge as the Key to Liberation
Adi Sankaracharya, through his bhasya on Anuvaka 1 and 2 of the Brahmananda Valli, conveys a unified and powerful message: liberation (moksa) is attained only through Self-knowledge and not through rituals or external means. In Anuvaka 1, he establishes that Brahman is satyam (reality), jñānam (consciousness), and anantam (infinite)—not an object to be worshipped outside, but the very Self (Atman) within the heart. Realizing this truth leads to fulfillment and unity with the all-knowing Brahman. In Anuvaka 2, he warns that ignorance of Brahman leads to one’s spiritual fall, while knowing Brahman as the ever-existent Self grants immortality. Together, both anuvakas urge the seeker to turn inward, engage in self-inquiry, and realize Brahman as the unchanging, infinite truth—the very core of one’s being. For More Information Click Here
Key Points from Anuvaka 1:
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Brahman is the Ultimate Reality – Defined as Satyam, Jñānam, Anantam (Existence, Consciousness, Infinity), not qualities but its very nature.
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Self-Knowledge Leads to Liberation – Only through knowing Brahman as the Self can one attain the Supreme (mokṣa), not through rituals.
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Brahman is Hidden in the Heart – Realization is internal, in the “cave” of the intellect (guhā), not found externally.
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Fulfillment Comes through Realization – One who realizes Brahman attains all that is to be attained, becoming one with the all-knowing Brahman.
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Brahman is the Source of Creation – The world emerges from Brahman, which is both the material and efficient cause.
Key Points from Anuvaka 2:
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Denying Brahman is Spiritual Ignorance – One who sees Brahman as non-existent lives in delusion and remains bound.
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Affirming Brahman as the Self is Liberation – Knowing Brahman as existent within oneself leads to spiritual awakening.
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Existence of Brahman is Not External – It is the inner, conscious Self, not an external object or deity.
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Knowledge Must Be Direct (Aparokṣa) – Sankara stresses that realization, not theoretical learning, leads to moksa.
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The Wise Recognize the Knower of Brahman – Such a person is called Santam (truly existent) and is honored by the spiritually wise.
Mantra From Anuvaka 1:
“Satyam jñānam anantam brahma.”
– Taittirīya Upaniṣad, 2.1.1
Meaning:
Brahman is truth (satyam), knowledge (jñānam), and infinity (anantam).
This is a central mahavakya in the Upaniṣad, revealing the essential nature of Brahman. Sankara explains that these are not attributes but the very svarupa-lakṣaṇa (intrinsic characteristics) of Brahman.
Mantra From Anuvaka 2:
“Asanneva sa bhavati, asad brahmeti veda chet; asti brahmeti ched veda, santam enam tato vidur iti.”
– Taittirīya Upaniṣad, 2.2.1
Meaning:
If one knows Brahman as non-existent, he becomes as though non-existent. If one knows Brahman as existent, then the wise recognize him as truly existent.
This mantra emphasizes the life-changing consequence of knowledge vs. ignorance. Śaṅkara states that knowledge of Brahman as the Self is essential for real existence and liberation.
Conclusion
Anuvaka 1 and 2 together form the spiritual bedrock of the Brahmananda Valli, clearly establishing that Brahman is the ultimate, infinite reality and the very Self (Ātman) within all beings. Adi Sankaracharya emphasizes that true liberation (mokṣa) arises only from the direct realization of Brahman as Satyam, Jñānam, Anantam. Rituals and external efforts are limited; Self-knowledge alone is the gateway to immortality. Anuvaka 1 defines Brahman’s nature and its role as the source of all creation, while Anuvaka 2 highlights the grave consequence of spiritual ignorance—mistaking Brahman to be non-existent. Together, they urge the seeker to engage in deep self-inquiry, realize the ever-existent Self within, and attain complete freedom and bliss (Brahmananda).
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