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brahmasUtra vritti by sadAsivendra saraswati dhyAna shlokas

We meditate on the light of the self which is established only by Vedanta, which is free from beginning, middle and end, which is full of happiness and which is complete - shloka 1 Salutations to lion-like Vyasacharya a leading expert in moving in the forest of Vedanta, killer of the intoxicated elephant like opponents and who is respectable (virtuous) - shloka 2 We extol that Sankaracharya with holy feet, who has attained the status of the sun towards the multitude of darkness of delusion of those who are praising him and who is the foremost doctor of the disease of transmigration shloka 3. We contemplate on our glorious teacher, by whose sun-like speech the continuation of darkness in the form of delusion is destroyed and who is like the sun to the lotus-like Vedanta shloka 4 By the strength of service to the lotus feet of my glorious teacher, I compose as per the capacity of my mind, a brief commentary on brahma sutra which is in keeping with bhashyam. (i.e, the main commentary of Sankaracharyaji) shloka 5

Here indeed glorious Vyasacarya, habitat of Badri forest, composed this sutra to ascertain logically the group of introductory points, which is superficially known through the words of Vedanta and which is the means for the activity of thinking people.

athAto brahmajijnAsA ||1||

atha atah brahmajijnAsA.

(3 words)

Thereafter, therefore the desire to know Brahman.

Here (in this sutra) by the word atha, the status of the desire to know in the form of being after the accomplishment of the four-fold qualifications is said. By the word atah the possibility of accomplishing the four-fold qualifications is said. By the expression brahma jijnAsa the status of unknown Brahman being the subject matter and the status of known Brahman being the purpose is suggested. And in this manner being the revealer of a qualified person, etc. which is the basis of the activity of a thinking person, this sutra is the introduction to the entire analysis beginning with the chapter of samanvaya. Therefore at the outset itself this sutra has got a connection to the entire brahma sutra. Since by the sentences of Vedanta which are the subject of analysis, there is an expectancy from this sutra for the ascertainment of their meaning, so this sutra has connection to sruti. In this manner the connection of all sutras to sruti should be seen. Particularly, since this sutra is the indicator of the logic which is ascertaining the commitment of Vedanta sentences dealing with Brahman, therefore this sutra has got connection to sastram which is in the form of analysis of Brahman. In this manner, in later ones ( i.e, sutras of this chapter) also the connection to scriptures should be figured out. Since by the aphorisms starting with athAto brahmajijnAsa are establishing the convergence in Brahman by revealing that all the sentences of Vedanta are committed to Brahman, therefore all of the sutras till the end of the chapter have connection to this chapter dealing with samanvaya (i.e, convergence). Since in the first quarter, the sentences of Vedanta which are having clear indicator of Brahman are analysed, therefore all the sutras till the end of this quarter have got a connection to the quarter. Because of being the first, connection with any section is not there. However the connection of later section is of that (section) with this (section). Therefore the connection of this adhikarana is not mentioned (here).

In opponents view, because of not starting the analysis, freedom would be attainable through other means. However, in the final established conclusion, there is a possibility of starting the analysis. Thereby knowledge based on that analysis is established. Thus freedom through knowledge alone is established. This is the difference in result. Here (in this adhikarana), the subject matter is the analysis of the sentences of Vedanta. Here the doubt is - whether this (analysis) should not be done or should be done because of the possibility and impossibility of the subject matter and result. That alone which is doubtful and purposeful, can be the subject matter of enquiry. Whereas Brahman being the content of very clear I cognition is doubtless. And by its knowledge, the purpose in the form of freedom not being served, it cannot be the subject matter of enquiry. Therefore the enquiry of the sentences of vedanta which is having impossible subject matter, etc. should not be done. This is the opponents stand. However the established conclusion is Reality which is Brahman which is nonseperate from the self and which is known from the sruti is doubtful on account of not being the content of I cognition. And by its realisation, freedom in the form of removal of evils is tenable. Therefore the analysis of the sentences of Vedanta having possible subject matter, etc. should be done. Whereas the meaning of the sutra is Here (in this sutra) for the purpose of removal of meaninglessness due to its being just a restatement and also for the purpose of motivation of people into the activity of study, the word should be done has to be added. Objection Even then its meaninglessness remains as it is because the words should be done cannot be connected to knowledge and desire which are the meaning of the primary word jnA (to know) and the affix san respectively. This is not a defect. Here by the original word jnA immediate knowledge (of Brahman) which is the result is indicated by inclusive implication. And by the affix san enquiry born of desire is indicated by exclusive implication. Consequently (as a corollary), the status of immediate knowledge being the means for freedom and sentences of Vedanta being worthy of enquiry is obtained. And in this manner through word and implication the meaning of the sutra is

For a qualified person who is endowed with the four-fold qualifications the analysis of the sentences of vedanta is to be done for the purpose of direct realisation which is the means for freedom. Since there is the possibility of logical connection of the sense of injunction to enquiry.
There is no defect in this interpretation.

BRIEF PRESENTATION - Samanvaya adhyaya jijnasa adhikarana brahmavicaratmaka sutra 1 : 1) First adhikarana One sutra. Sutra 1 -
(2 words)

Thereafter therefore the desire to know Brahman.

.... (Br U).

Visaya vakya (Tai), (Ch),

Main idea Three stages to liberation : i) Prepare yourself for Vedanta analysis by attaining sadhanacatustayasampattih. ii) Do analysis of Vedanta vakyas to get atma jnanam. iii) Attain moksha since knowledge alone gives moksha. This sutra gives the introduction (anubandha) for the entire brahma sutra.