The gist of Sri Bhasyam on chatussUtrI by Dr.NSA

[Guest guest]

....(Contd.)

 

An analysis of the several factors that are discussed

and decided in the commentaries on the first four

sUtras by Ramanuja may be briefly mentioned here.

Under the first sUtra, Ramanuja has explained the

general meaning of the sUtra first and then discusses

the issue of the prerequisite to 'Brahma jig~nAsa'. In

this connection

 

1) A small objection by the advaithin is raised and

answered in the 'laghu siddhAntha'.

2) The whole philosophy of advaitha is stated under

the 'great objection' and in turn refuted elaborately,

referring to each point in the 'mahAsiddhAntha'.

3) The doctrine of vedAntha according to Ramanuja is

stoutly presented along with the authorities of

'shrutIs' and 'smrtIs'.

4) After all these discussions Ramanuja mentions the

view of the mImAmsakas that the word cannot signify

Brahman, an existing entity. This is verily the prima

facie view of this section and it is refuted with

necessary explanations. Under the second sUthra the

definitions of the Brahman under 'taithirIya

Upanishad' is explained and established. Under the

third sUthra, it is declared that Brahman can be known

only by the shastrAs.

 

The commentary on the fourth sUthra is very

significant as Ramanuja follows a unique method of

dialectics where he sets of f one school against the

other and in the end he refutes the one who has stood

till the end. The fact that Brahman is having the

shAstrAs as His prAmANa is justified as Brahman is the

ultimate object of attainment according to the

Upanishads.

 

First, the mImAmsaka expresses his view that Brahman

is not signified by the word of the Veda and it is not

related to action. This view is countered by the

'nishprapancha niyOgavAdin' who holds that the Vedas

enjoin action of the form of eliminating the world,

which is seen. This view is in turn, refuted, as the

fact of niyOga will not be possible for dissolving the

universe. Now the 'j~nAna niyOgavAdin' advances his

argument that Brahman is to be realized by the kriyA

of 'dhyAna'. This view is refuted by the advaithin and

again the 'j~nAna niyOgavadin' advances his argument

against the advaitha school. The 'bhEdAbhEdavAdin'

refutes the advaithin and the 'bhEdAbhEdavAdin' gets

refuted by the 'j~nAna niyOgavAdin'. The mImAmsaka

becomes the victor over the 'j~nAna niyOgavAdin' and

this final victor is promptly refuted by Ramanuja.

This is, in short, the scheme followed in this

section.

 

A brief exposition of the detailed discussion made

under the four sUthras by Ramanuja is presented in

this treatise. It is mainly meant for beginners who

are interested in knowing the doctrine of Ramanuja. It

is hoped that the presentation will give a fine

picture of the arguments advanced by Ramanuja under

these four sUthras.

 

Pranamams

dAsI

Padmini

 

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