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“athAto Brahmajij~nAsA”
Introduction
· nyAya
· vaisheshhika
· sAMkhya
· yoga
· mImAmsa
· vedAnta
Quite naturally, then, the author of the sUtra-s for each school
occupies the highest rank among the scholars of that school,
and is regarded as its founder or progenitor, and as the
primary guru of all others claiming loyalty to that scholarly
tradition. The authors of each school's sUtra, aptly called its
sUtrakAra-s, are:
Observations:
-Thiruvaiyaru
Krishnan
Additional Notes:
The Brahma sutras, also known as Vedanta Sutras, constitute the Nyaya prasthana, the
logical starting point of the Vedanta philosophy (Nyaya = logic/order). No study of
Vedanta is considered complete without a close examination of the Prasthana Traya, the
texts that stand as the three starting points. The Brahma Sutras are attributed to
Badarayana.
While the Upanishads (Sruti prasthana, the starting point of revelation) and the
Bhagavad-Gita (Smriti prasthana, the starting point of remembered tradition) are the
basic source texts of Vedanta, it is in the Brahma sutras that the teachings of Vedanta are
set forth in a systematic and logical order.
While the earlier commentators like Adi Shankara treat Badarayaņa, the author of the
Brahma Sutra, as a distinct person, Vaishnavite tradition identifies him with Krishna
Dwipayana Vyasa, the author of the Mahabharata.
Commentaries
Many commentaries have been written on this text, the earliest extant one being the one
by Adi Shankara. His commentary set forth the non-dualistic (Advaita) interpretation of
the Vedanta, and was commented upon by Vacaspati and Padmapada. These sub-
commentaries, in turn, inspired other derivative texts in the Advaita school.
Ramanuja also wrote a commentary on the Brahma sutra, called Sri Bhasya, which lays
the foundations of the Vishishtadvaita tradition. In this, he firmly refutes the Advaita view
as proposed by Adi Shankara in his commentary.
Overview
The Brahma Sutras are also known by other names: Vedunta Sutras, Uttara Mīmamsa-
sutras, Sariraka Sutras, Sariraka Mimamsa-sutras. Vaishnavas also call this the Bhikshu
sutras.
The Brahma Sutras attempt to reconcile the seemingly contradictory and diverse
statements of the various Upanishads and the Bhagavad Gita, by placing each teaching in
a doctrinal context. The word sutra means thread, and the Brahma sutras literally stitch
together the various Vedanta teachings into a logical and self-consistent whole.
However, the Brahma Sutras are so terse that not only are they capable of being
interpreted in multiple ways, but they are often incomprehensible without the aid of the
various commentaries handed down in the main schools of Vedanta thought.
The Vedanta Sutras supply ample evidence that at a very early time, i.e. a period before
their own final composition, there were differences of opinion among the various
interpreters of the Vedanta. Quoted in the Vedanta Sutras are opinions ascribed to
Audulomi, Karshnagni, Kasakŗtsna, Jaimini and Bādari, in addition to Vyasa.
The Brahma Sutras consist of 555 aphorisms or sutras, in four chapters (adhyaya), each
chapter being divided into four quarters (pada). Each quarter consists of several groups of
sutras called Adhikaraņas or topical sections. An Adhikaraņa usually consists of several
sūtras, but some have only one sūtra.
The first chapter (Samanvaya: harmony) explains that all the Vedanta texts talk of
Brahman, the ultimate reality, which is the goal of life. The very first sutra offers an
indication into the nature of the subject matter. VS 1.1.1 athāto brahma jijnasa - Now:
therefore the inquiry (into the real nature) of Brahman.
The second chapter (Avirodha: non-conflict) discusses and refutes the possible objections
to Vedanta philosophy.
The third chapter (Sadhana: the means) describes the process by which ultimate
emancipation can be achieved.
The fourth chapter (Phala: the fruit) talks of the state that is achieved in final
emancipation.
These sutras systematize the jnanakanda (path of wisdom, as opposed to Karmakanda, the
path of duty) of the Veda, by combining the two tasks of concisely stating the teaching of
the Veda and argumentatively establishing the specific interpretation of the Veda adopted
in the sutras.
The sutras also discuss the role of karma and God and critically address the various
doctrines associated with Buddhism, Jainism, Yoga, Nyaya, Vaisheshika, Shaiva, Shakta,
Atheism, and Sankhya philosophies