The three authoritative sources of Vedanta philosophy are the Brahma Sutras, the Upanishads and the Bhagavadgita. These three are otherwise called the “ Prasthanatraya.” The Vedanta Sutras of Badarayana or Sage Vedavyasa is generally called as ‘Brahma Sutras.' What are these ‘Brahma Sutras?' They present a short or condensed account of the abstruse, limitless and eternal Vedas. Sutras are those that are expressed in the least possible number of words to convey an idea or truth. In other words Sutra can be called an aphorism. The Sutras are densely packed with ' unlimited insight that need to be unwound to understand their full import. The Brahma Sutras belong to the period between 450 BCE and 200 CE. It is a systematized summary of the philosophical and spiritual ideas in the Upanishads. Brahma Sutras are also called the Vedanta Sutra which literally means “ Final aim of the Vedas.” Other name of “Brahma Sutras” is “ Saririka Sutra” meaning that which lives in the body (sarira) or the Self, soul. Another name is” Bhikshu Sutra for monks and mendicants. Brahma Sutras have influenced various schools of philosophy. These are interpreted differently by the Adwaita School of Adi Sankara, Visishistadwaita School of Ramanuja and Dwaita school of Madhwacharya. Many commentaries are lost but among those remaining, Bhashyas of Adi Sankara, Ramanuja, Madhwa and Bhaskara are prominent.
Badarayana was the guru of Jaimini, author of Mimamsa Sutras. While Badarayana laid emphasis on knowledge, Jaimini gave importance to rituals. Some times they agreed while at other times they disagreed. Brahma Sutras are dated to centuries that followed the Buddha and Mahavira as it mentions critiques on the ideas of Buddhism and Jainism. Brahma Sutras contain 555 aphoristic verses in four chapters. They are primarily about the nature of human existence, universe, about metaphysical ideas, and ultimate reality called Brahman. The Brahma Sutras are organized into four chapters each of which is subdivided into four Padas each, 223 adhikaranas or topics and altogether 555 aphorisms. The first chapter “ Samanvaya” (harmony) speaks of all the Vedantic texts and Brahman, the ultimate reality which is the goal of life. The second chapter “ Avirodha” (non conflict) discusses and rejects the possible objections against Vedanta philosophy. It reviews objections raised by orthodox and heterodox schools of philosophy like Buddhism and Jainism.
The third chapter “ Sadhana” ( the means) deals with the process by which ultimate emancipation can be achieved. It discusses epistemology and path to gaining spiritual, liberating knowledge. Last chapter states why such knowledge is an important human need. This chapter is called “ Phala” (the fruit) and speaks of the state that is achieved in final emancipation! Each Adhikarana has varying number of Sutras. They address the following---1 Vishaya or subject, topic 2 Vismaya or doubt, uncertainty, perplexity 3 Purvapaksha or prima facie view, prior part, argument 4 Siddhanta—theory, arguments presented, proposed doctrine or conclusions 5 Sangati—Connection between sections, synthesis or coming together of knowledge. Brahma Sutras text has 189 Adhikaranas. Each text opens the ‘mukhya' chief Sutra that states the purpose of that section and includes Vishaya Vakyas. Brahma Sutras are meant to assist the memory of the student. Sankara says that the text of the Sutras are “ Structured like a string that ties together the Vedanta texts like a Garland of flowers!”
The root cause of all suffering is because of identifying the pure atman with the body. It is because of this identification that Arjuna grew despondent on the battlefield of Kurukshetra. KRISHNA tells him that Atma and body are different. While the former is eternal, indestructible the latter is ephemeral and subject to decay and destruction. The aim of Brahma Sutras is to wipe out this erroneous identification. This illusion that the atman and the body are one and the same can be obliterated through knowledge of the Brahman. In his Saririka Bhashya, Sankara establishes that the individual soul is identical with the Supreme Self—a chip of the same block. Sankara agrees with the view expressed by Badarayana. True to his Adwaita philosophy—” Ekam Eva Adwitiyam Brahma”- there is only One, no two things, Sankara stresses on the point.
Sri Ramanuja's Sri Bhashya or commentary is according to his Visishtadwaita philosophy. Sri Ramanuja explains that Brahman is a Personal God and has attributes unlike the Brahman of Sankara that has no attributes. He maintains that the individual soul can never merge or entirely resolve in Brahman. Other commentaries are of Sri Nimbarkacharya called “ Vedanta parijata saurabha.” Sri Vallabhacharya's philosophy of Suddhadwaita (pure monism) and his commentary on the Brahma Sutras is known as “Anu Bhashya.” Different schools of thought have commented according to their tastes and temperaments, capacity and the nature of the aspirants. They have their own place and scope. Irrespective of the school that one follows, it is total faith, determination and perseverance that can take the seeker to the peak of perfection!
Badarayana was the guru of Jaimini, author of Mimamsa Sutras. While Badarayana laid emphasis on knowledge, Jaimini gave importance to rituals. Some times they agreed while at other times they disagreed. Brahma Sutras are dated to centuries that followed the Buddha and Mahavira as it mentions critiques on the ideas of Buddhism and Jainism. Brahma Sutras contain 555 aphoristic verses in four chapters. They are primarily about the nature of human existence, universe, about metaphysical ideas, and ultimate reality called Brahman. The Brahma Sutras are organized into four chapters each of which is subdivided into four Padas each, 223 adhikaranas or topics and altogether 555 aphorisms. The first chapter “ Samanvaya” (harmony) speaks of all the Vedantic texts and Brahman, the ultimate reality which is the goal of life. The second chapter “ Avirodha” (non conflict) discusses and rejects the possible objections against Vedanta philosophy. It reviews objections raised by orthodox and heterodox schools of philosophy like Buddhism and Jainism.
The third chapter “ Sadhana” ( the means) deals with the process by which ultimate emancipation can be achieved. It discusses epistemology and path to gaining spiritual, liberating knowledge. Last chapter states why such knowledge is an important human need. This chapter is called “ Phala” (the fruit) and speaks of the state that is achieved in final emancipation! Each Adhikarana has varying number of Sutras. They address the following---1 Vishaya or subject, topic 2 Vismaya or doubt, uncertainty, perplexity 3 Purvapaksha or prima facie view, prior part, argument 4 Siddhanta—theory, arguments presented, proposed doctrine or conclusions 5 Sangati—Connection between sections, synthesis or coming together of knowledge. Brahma Sutras text has 189 Adhikaranas. Each text opens the ‘mukhya' chief Sutra that states the purpose of that section and includes Vishaya Vakyas. Brahma Sutras are meant to assist the memory of the student. Sankara says that the text of the Sutras are “ Structured like a string that ties together the Vedanta texts like a Garland of flowers!”
The root cause of all suffering is because of identifying the pure atman with the body. It is because of this identification that Arjuna grew despondent on the battlefield of Kurukshetra. KRISHNA tells him that Atma and body are different. While the former is eternal, indestructible the latter is ephemeral and subject to decay and destruction. The aim of Brahma Sutras is to wipe out this erroneous identification. This illusion that the atman and the body are one and the same can be obliterated through knowledge of the Brahman. In his Saririka Bhashya, Sankara establishes that the individual soul is identical with the Supreme Self—a chip of the same block. Sankara agrees with the view expressed by Badarayana. True to his Adwaita philosophy—” Ekam Eva Adwitiyam Brahma”- there is only One, no two things, Sankara stresses on the point.
Sri Ramanuja's Sri Bhashya or commentary is according to his Visishtadwaita philosophy. Sri Ramanuja explains that Brahman is a Personal God and has attributes unlike the Brahman of Sankara that has no attributes. He maintains that the individual soul can never merge or entirely resolve in Brahman. Other commentaries are of Sri Nimbarkacharya called “ Vedanta parijata saurabha.” Sri Vallabhacharya's philosophy of Suddhadwaita (pure monism) and his commentary on the Brahma Sutras is known as “Anu Bhashya.” Different schools of thought have commented according to their tastes and temperaments, capacity and the nature of the aspirants. They have their own place and scope. Irrespective of the school that one follows, it is total faith, determination and perseverance that can take the seeker to the peak of perfection!
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