BRAHMA SUTRA BHASHYA
ब्रह्म सूत्र भाष्य ( BRAHMA SUTRA BHASHYA )
As a fullfledged Darsana (Philosophy) Brahma Sutra consists of a constructive exposition ( Svapaksha-Sthapana ) and a dialectical refutation of other systems ( parapaksha nirakrti). Since the Sutras are in aphoristic in nature Bhashyas expose them in the above twin aspects. Among several Bhashyas available on the Sutras , Madhva Bhashya alone correctly fulfils the above twin aspects and shows how a realistic pluralistic theistic philosophy is built up by the Sutrakara in the aphorisms
The first chapter of the sutras called Samanvaya asks the general reader to make the physical inquiry into Brahman’s nature so as to enable him to attain liberation or Moksha. the supreme Brahman has been defined as causing eight cosmic functions like creation etc.,It has been shown that this Brahman can be known only by means of revelations like Srutis etc., Then it is told that the purport of the scriptures can be unmderstood only by samanvaya or an elaborate process of Textual synthesis. all these are narrated in the forst four Aphorisms only. Subsequently the entire chapter shows how Brahman is the real purport of the entire scriptures and how they bcan be reconciled. All words in their etimological significances ( परम मुख्य व्रुत्ति ) denotes the supreme Lord only. and His attributes. But they also denote other things in conventional sense called Mukhya Vrutti. This is the grammar of Samanvaya attempted by the sutrakara.This important aspect of the teaching of the sutra is fuly developed and worked out by Madhva in his Sutra interpretation to its fullest extent.
The second chapter Avirodha criticises tenets of various anti-Theistic theories in an attempt at strengthening the basic position of the sutrakara. It also gives an account of the world’s dependance on Brahman.
The third chapter Sadhana Expounds the ways and means of Release.
The last chapter, Phala, gives an elaborate account of the destruction of the Karmas , ways of Exit, absorption of various principles at the time of destruction and release from bondage , Moksha. It culminates in the enjoyment / suffering of the innate nature of the soul in the state of release.
By going through the original Aphorisms themselves , one can understand that there is no room for a monistic philosophy in sutras.But still people say , even now, that the monism is the essence of the sutras!
” Madhva’s commentary on the Brahma Sutras is, in many ways, a new departure in the history of the Vedantic thought and interpretation. It is written in a plain and unpretentious style eschewing all ornament and flourish.It showed that Truth told in plain word could expect a patient and respectful hearing.”His was a new line of thought and interpretation , untramelled by the deadweight of the bygone commentators.
Madhva regards ”Sutras” as paravidya and Nirnayaka Sastra. Other sastras are ”Nirneya Sastras ” only. ( द्विविद्यमं शास्त्रम् निर्णीतव्यं च । तत्राद्यं ब्रह्म सूत्रदिकं द्वीतीयं वेदादिकम् ॥ )
The Bhashya of Sankara is the new target of attack for Sri Madhva. Bhashya should be terse and it should be studied with Anu-Vyakhyana and tikas and various Tippanis. Madhva’s Vishaya Vakhyas are not confined to Upanishads only. but to the entire Scriptural literature of ancient times. ( आर्ष विद्या ) . His interpretation of sutras are consistent. He quotes profusely from Vedic and Vyasa literature to support his ways of interpretations . His words are minimal in Bhashya unlike earlier commentators who are verbose. Madhva Bhashya is the best Bhashya available but unfortunately it has not become popular or widespread.Many scholars are not aware about it even in this age. Sri Madhva Vijaya chapter nine praises Madhva Bhashya is equivalent to constructing a Vishnu Temple on the banks of River Ganges. Ler us make an attempt to study Bhashya under a competent Guru in this life itself.
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In sutra literature we come across terms like ‘Sutra”. ‘Bhashya’, ‘Adhikarana’, etc,.and now let us see their classical definitions.
SUTRA: ( सूत्र )
अल्पाक्षरमं असंदिग्दमं सारतो (वत् ) विश्वतो मुखम् ।
अस्तोभं अनवद्यम् च सूत्रं सूत्र विविदो वि दुः ॥
Sutra or Aphorism should contain only minimal words . It should be doubtless in a position to give infinnite interpretations.All these are available in the 564 aphorisms of Vyasadeva.so, whenever one says Sutra it refers only to Brahmasutras and not to other Sutras.
Bhashya: ( भाष्य )
Bhashya should explain the meaning of Sutra padas or words using the ideas of sutras themselves. The Bhashyakara should also use his own words wherever necessary to explain the sutra padas.
ADHIKARANA:( अधिकरण )
विषयो विषयश्चैव पूर्वपदं तयोत्तरः ।
प्रयोजनं य पञ्चौतान् प्राञ्चो अधिकरणं विधुः ॥
Adhikarana should consist of a (I) Topic ( ) (II) Doubt (samsaya) ( III ) Poorvapaksha ( against view ) Siddhanta ( own view ) and ( IV ) Phala ( Fruit )
Normally some Scriptral statement will be taken and discussed. On the topic discussed some doubts will be raised and some will give interpretation in their own ways, f or that Scripural statement called Poorvapaksha . Then Vyasa will intervene and give his own final interpretation called ‘ Siddhanta’ and this conclusion will be summarised in the form of an Aphorism like ( अथातो ब्रह्म जिज्ञासा ). The fruit is implied in the conclusion. An Adhikarana can have one Aphorism and many Aphorisms. The main sutra of an Adhikarana is called Pradhana Sutra and other Sutras are called ‘Guna” Sutras.Because of this only the Brahma Sutras have 223 (222) adhikaranas and 564 Sutras.
Sutra study is a lifetime study. every seeker of Truth should study Sutras under a proper Guru throughout one’s own life
Sri Krishnarpanamastu