The gist of Sri Bhashyam on ChatussUtrI by Dr.NSA

[Guest guest]

Before commenting on the sutras of Bhagavan

Badarayana, Ramanuja makes a declaration that he would

comment upon the wordings of the sutras strictly

according to their denotation, without torturing the

text. The idea is that he would explain the meanings

according to the senses of the 'prakrti' and 'the

pratyaya'. Ramanuja declares,

 

1. That he would abide by the interpretation of the

poorvacharyas or the ancient masters propagating this

sampradaya.

 

2. That the masters of yore had abridged the lengthy

explanations of Bhagavan Bodhayana on the Brahma

Sutras. Those former teachers are to be known as

'Brahma NandI andothers according to Vedanta Desika.

By the mention of the name of Bhagavan Bodhayana,

later commentators like Sankara and others are

excluded. The lengthy commentary would not be possible

of being studied easily byall. The abridgements would

be very profound and so difficult to understand.

'tanmatAnusArENa' signifies that the untrustworhy

explanations of later writers are not taken into

account. BY this, Ramanuja declares that he would not

impute his own views on the Sutras. 'SutrAksharAni'

means 'aksharArthamAtram; i.e. the literal meanings

of the words. All the profound meaningsthat are

suggested are not possible of being described

thoroughly. The term 'vyAkyAsyanthE' isalso having

significant meaning. It means that the commentary

would neither be very brief nor very elaborate but it

would be stating the meanings clearly. Howw the terms

have to be split and how the terms have to be

understood would be clearly pointed out.

 

After giving this brief declaration defining the

scope of his commentary , Ramanuja starts his

commentary by explaning the meaning of the 3 terms of

the first Sutra. The meaning of the sutra is, " then,

therefore, an enquiry into Brahman is to me made". The

first term here is "atha" which means sequence.

 

THE PREREQUISITES FOR BRAHMA JIJNASA

 

The great Badarayan, author of the Brahma Sutras

declares in the very first Aphorism, Athaato Brahama

Jijinaasa 'Then therefore, the enquiry into Brahman',

that the deliberation on Brahman invariably requires

certain prerequisities, on account of which alone one

transforms oneself into a Brahmopaasaka. The word

'Atha' in the Sutra expresses immediate sequence. The

word 'Therefore' implies causality. The word 'Atha'

has a variety of meanings. It is used ain

'Adhikaaraartha' or in the sense of introduction of a

subject. This sense is not implied here as it serves

no purpose. A subject will be known to have been

commenced inspite of the absence of a statement to

that effect. Could this word be taken in the sense of

ordaining the understanding of something ? No. Even

this is not tenable because the Sutras are not

mandatory. They are logical and of the nature of a

deliberation. 'Atha' may also mean 'auspiciousness'.

 

'SankhasvanAdivat atha Sabda mangalAvaha"'

 

'Omkara' and 'Atha' Sabda are auspicious. Even this

meansing cannot be the purport in this context. If it

is taken that an enquiry into Brahman is of an

auspicious nature then enquiry into Brahman becomes

praised and then the Sutras become 'arthavada', and

not 'nyaya nibandhana'. If 'atha' is having the

meaning of an interrogative word; then the meaning

will be 'Is Brahmajijnasa to be done ? There is no

answer to it here and so this meaning also is

untenable. 'Atha' also means totality and according to

this the meaning will be 'Enqiury into Brahman is to

be made in its completeness'. This meaning also is not

jusitified as a doubt has never been raised regarding

its partial enquriy. So the word 'atha' here has the

sense of sequence only.

 

When we arrive at this understanding we have to find

out what that prerequisite is, after gaining which

only, deliberation on Brahman can proceed.

 

The study of the Vedas is a prerequisite for making

'Dharma Jijnasa' or an enquiry into Karma. Likewise,

it may be pointed out that Brahma jijnasa is to be

undertaken after Dhama Jijnasa. Shankara is not in

favour of this view. He states that it is quite

possible for one to undertake a deliberation on

Brahman, if he has studied the Vedic lore inclusive of

the Upanishats, even though he has not studied the

philosophy of Karma. There is no definite order

enjoined in this matter of taking up a study of these

two parts. Moreover one is not subservient to the

other. The object of inquiry and the results of Karma

are different from those of Brahman. One leads to

earthly prosperity whereas the other leads to eternal

beatitude. The results of Karma are to be accomplished

as they are not present at the time of knowledge and

they depend upon human effort. But Brahman is an ever

- existent entity and is not dependant on human

effort.

 

 

 

BhavyaScha dharmO jign~asyO na JnAnakAlE asti

purushavyApAra tantratvAt|

Iha tu bhUtam brahma cha JignAsyam nityatvAt na

purushavyApAratantram||

 

There is also a difference in the nature of the Vedic

texts relating to Karma and Brahman. The meaning of an

injection related to Karma is to be understood and the

hearer has to act likewise if he is prompted by the

desire for those respective results. Thus there is

knowledge which is followed by action. But those

scriptural passages that speak of Brahman give rise

only to its knowledge and are not followed by any

action.

 

In view of the fact that Karma vicahara is not in any

way invariably contributing to Brahma vichara,

something, acquiring which alone Brahma jijnasa

becomes possible is to be taught as the prerequisite.

Having thus examined these facts Shankara outlines the

Sadhana ChatushTaya as the prerequisities for

commencing a deliberation on Brahman.

 

They are as follows :

 

1. nityAnityavastuvivEka :-

discrimination between the eternal and non - eternal.

 

2.ihAmutraphalabhOgavirAga :-

Dispassion for the enjoyment of the fruits of Karma

here and hereafter.

 

3. SamadamAdisAdhanasampath :-

Being endowed with spiritual discipline and practices

such as control of the mind, control of the senses

etc.

 

4. mumukshutvam :-

Aspiration for liberation.

 

To be continued.........

 

Pranamams

dAsI

padmini

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