The gist of Sri Bhasyam on chatussUtrI by Dr.NSA

[Guest guest]

Dear Bhagavatas,

 

The significance of the 2 invocatory verses of Sri

Bhasyam has been discussed. Before we enter into a

descriptive narration of the first 4 sutras, we may

try to have a general understanding of the sutras.

 

An attempt is made here to expound the gist of the

arguments that RamAnuja has presented in the course of

his explanation on the first four sutras of Vedanta

sutras. The structure of the Vedanta sutras and their

eclassification into chapters and sutras is familiar

to the students of Vedanta. It may be briefly pointed

out that the sutras are classified into 4 chapters,

each chapter being divided into 4 quarters and a

number of topics discussed in each quarter. The

wording of the sutras generally agrees with the

several commentaries on them. The commentators have

taken the liberty of combining or splitting the sutras

according to their discretion. But the general

arrangement of the sutrakara is universally adopted by

all.

 

According to RamAnuja, the number of sUtrAs is 545 and

the topics discussed are 156. The subject matter of

the four chapters is also common to all commentators.

The first chapter is called "samanvaya", the second

"avirOdha", the third "sAdhana" and the fourth

"phala". This scheme is adopted by all commentators.

The topics that are discussed in the several sections

generally relate to some Upanishadic statements and

the decisive meaning of such Upanishadic texts are

arrived at through a logical discussion. First, there

is a proposition and a doubt is mentioned. Next, the

prime facie view is taken and it is answered. Finally

the decision is arrived at. The sUtrAs are very

cryptic statements and sometimes the reason or the

decision is suggested in one or two terms. The five

numbered syllogism is to be worked.

 

Brahman is the topic of the sUtrAs. The purpose of the

Sutra is the attainment of Brahman. An aspirant who

is yearning for the attainment of such Brahman is the

"adhikArin". The understanding of the essential

teaching is to result in the necessary spiritual

discipline leading to that attainment.

 

The first four sUtrAs of this text are in the form of

an introduction to the theme and they set the trend of

the theme. It is traditionally pointed out that each

one of these four sUtrAs has a specific purpose. The

first sUtra dismisses the view of the mImAmsakAs that

the 'word' cannot signify an existent object. The

second sUtra answers the objection that Brahman cannot

be defined. The third sUtra refutes the view that

Brahman can be known through other means also, by

stoutly stating that Brahman can be known only thro'

the SastrAs. The fourth sUtra refutes that an enquiry

into Brahman is futile.

 

 

These four sUtrAs terminate the objections that an

enquiry into Brahman need not be made. The sUtrakAra

has introduced these four sUtrAs to ward off the

objection raised against the enquiry of Brahman. These

first four sUtrAs form a significant unit of the

Brahma sUtrAs and the SastrAs begin from the fifth

sUtra onwards. The principal commentators on the

Brahma sUtrAs have recognised the importance of the

first four sUtras and have expounded the fundamentals

of their particular schools while explaining the

meanings of these sUtras. S'ankara has written the

AdhyAsa BhAsya and the way by which the sUtrAs are to

be studied. Under the first and the fourth sUtrAs, the

fundamentals of Advaita ontology are expounded by

S'ankara.

 

RamAnuja who succeeds S'ankara has also discussed

elaborately the view points of Advaita and other

schools while explaining the first and the fourth

sUtrAs. So much of information is packed into the

expositions of the four sUtrAs that we will be able to

know the fundamentals of those schools by studying the

first four sUtras. It may be said that the commentary

on the remaining portion of the SutrAs is an

explanation and elaboration of the fundamentals

described under these four sUtrAs.

 

To be continued……………..

RamAnujar thiruvaDihaLE SaraNam

dAsI

Padmini

 

 

 

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