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To Download Bramasuthra Sankara Bhashya Vedanta Vandanam-II 8_¯AVG?RRk<9R@;A\$_B Brahmasutrasankarabhashyasangrahah (Adisankara with his four disciples) FU1A:Y16U<R0R5R:R=;\"À0R=;:Q5:R:9$>16R3\?k<\=RW"?k<:Q I 8_¯AVG?Rk<9R@;A\$_B Brahmasutrasankarabhashyasamgrahah Compiled by V. Swaminathan and published on the occasion of the shastiabhdapurti celebrations of Dr. R. Krishnamurthi Sastrigal. (12th January 2005) Under the guidance of Dr. R. Krishnamurthi Sastrigal, M. A., Phd. Rtd. Principal, Madras Sanskrit College, Mylapore, Chennai 600004. Published by Saradambal Seva Samiti Trust, "Sankara Nilayam", 3, Sankaranarayana St., Tamabaram Sanatorium East, Chennai. 600047 ( Ph: 22233790 ) January 2005 3S Publication No : 9 Price Rs. 50.00 Typeset by : G. Periaswamy, C\o. Dr. R. Krishnamurthi Sastrigal, No.2 Sanskrit college Road, Chennai - 4. Printed at : Hindi Prachar Press T. Nagar Chennai - 17 Table of Contents 9V:"R Preface................................................................................................................. REALITY ........................................................................................................ 1 8_¯ 3 8_¯=mR514 )T> 17 )$1Q22 Ì4;RA25 Ì>}R30 REFUTATION .............................................................................................. 32 ARl×:Q 35 ;RW$44 >X?W@"5;R;44 8RX ARXGRt51">X9R@"RX 50 8RX;RW$R'R<55 :R4;:"57 )X5R58 Ò]?><5:H"R<0>R3 60 9R$>1:1:Q62 'R>R]" 65 6V>]:T:R\AR 67 A7RW, >R3 71 ER5":]A:Uc; 72 9W3R9W3 72 6_6b6_>=;73 R E F L E C T I O N ..................................................................................... 75 Ì4"R<T77 AR45 78 i $U0Í6A\BR< 84 R E S U L T.................................................................................................... 88 APPENDIX I.................................................................................................. 99 APPENDIX II .............................................................................................. 100 APPENDIX III............................................................................................. 103 APPENDIX IV............................................................................................. 107 ii 9V:"R FT:R5Q . RZ :0ÇR>. 4:R]2]"R::RWDÁ6W@U6UÀ@R2W]@U51;6UÀ@R2]:RWDÏ>:RWDA;6_RªRXÍ6R;ÌR1:1H> ARDR1"R<Ï>ÌR1:51H>\>W3R51W9;Ï>Ì>$51>;:Q>W3R51R5R\1R16;]:QÌ>$51U\ F>0R1:"RW>W3R51>'R<"1]>;Ì>'R;]BA>W'( ;R;\"\'1Q>W3R51R2^6_16}:R5 5FW;AR1Q6_1B5;W1Ì16<:"RÀS0"W59$>1R8R3<R;0R'R;W]05;R;W5>W3R511R16;^ 50W]1U\ 8_¯AVGÌ6<R94R5\ ?R<T<":T:R\AR?R\ 6_0T1:Q 1 cF T:'( \"<9$>16R3X ><'1W5 6_A¿$:9T<W0 FU1A:Y15;R; "=R6RW68Y\B1W5 9R@;W0 9V@1\ A1Q ÌA:R?R\ Ì>8RW4R;"º61W ?RW tA:5Q> W3R516_16R}\ 8_¯A>Á6\ 1A; 6_:R0R51<Ì><RW4 :RWDAR45ER5AR4 5R5 :RWDA>Á6:1;W1W >@;R A6S<"<\ 5Á61R : U:UD9 Ì>?;>EW;R 8B>RW >@;R>A1<W0?RW6_16R31R >W3R51?R8R3<RF>0:55116<RFT>WA>R:5RR25Q:BRW3;R8_¯AVG?R\"<9R@;\ A:;"Q 6S<?Tº;1G 6_16R31R5Q Ì2R]5Q A\$YÅ r8_¯AVG?R\"<9R@;A\$_BRs#;\ Ò:\ $_52:QÌ<';5Q$_52RW ;\6V0]1;R9$>16R3T;9R@;>R·;X<W>A\$_21ÌtA1ÌR&Q $= 9R@R5U>R3W5 ABW:\$ _52:>=RW";1R\ 5V5\? RA;A \Dª\ A>Á6\\A 6­ \ 6_19RA;1 $_52W tA:5Q5 V15<T1;R "tº61 >@;>9R$6R- "R5R\ Ì>"=\ ?RA>Á6R>$:W :B3N6"S<@;1$_52RW ;\?RR2W]>?­ R\)ERAR:QÍ16R}6R- "R5Q9R@;R3:V=$_52R 4;;5W6_>1];@;1Ò1AU/ RW:W>?>RA 'W¿X 1R<0"R1]"8BN=Ì@, :T Preface by Dr. R. Krishnamurthi Sastri 1. The Vedic heritage of Sanatana Dharma (called Hinduism ) is a discipline and way of life for the development of both the individual and the society with emphazis on character, competence, commitment.and concern for excellence. Adi Sankara Bhagavadpada's commentary on the Brahma Sutras (by Badarayana, the most important text of Vedanta) is a comprehensive treatise on the philosophical and theological elucidation of this Dharma. For its clarity and brevity, it has no parallels in the world literature. Of his logic and language, which is more beautiful, it is difficult to decide. The Sarvamatasamarasya (reconciliation of all religions) cannot be better summarised than through his own words. Ï>\Ï":68_¯Ì6WD1Í6R4A\854\ 5<A1Í6RS4A\854\ 'Í 6RA;1>W5 EW;1>W5' > W3R51W@UÍ 63?;1Ò 1 the teaching of Vedanta is that although Brahman is one, it has to be meditated upon or known with or without the relationship of the adjuncts respectively. 2. There is an enormous literature explaining the minutest points of the Bhagavatpada's Sutra Bhasya. The Vivarana and Bhamati schools - commentaries on commentaries - are well known. (Panchapadika-Vivarana- Tatvadipana and Bhamati Kalpataru and Parimala). There are also other independent commentaries on Bhasya - Prakatartha Vivarana, Anandagiri, Ratna Prabha, and Brahmavidyabharana etc,) 3. At the same time, there has been attempts to summarise the Bhashya for easier understanding and recapitulation. Of such works, the most important one is Vyasika Nyayamala of Sri Bhaaratitheerta, the 11th Pontiff of Sringeri Mutt. This has been translated in Tamil by Sri Jnanananda Bharati. The other well known summaries. are: i. Brahmasutra Vritti by Sri Sadasivendra Saraswati ii. Sastra Darpana (By Amalananda - author of Kalpataru) iii. A summary of lectures in Tamil by Sri Veppattur Subrahmanya Sastrigal iv. A summary of lectures upto Chatussutri by Thethiyur Subrahmanya Sastrigal. 4. A slightly different attempt to summarise the Bhashya has been made in this booklet. The topics in the Bhashya are explained :- "Bhagavatpada in his own words" It is hoped that this will give a bird's eye view of the Bhashya for those who have no time to study the Bhashya from a competant teacher . Our thanks are due in no small measure to Dr. Mani Dravid for his valuable suggestions to improve the presentation of the Acharya's Bhashya and for the Bhumika. Our thanks are also due to Sri. Satish for his help in the proof reading and the corrections. 5. A summary of Adhikaranas subjectwise is given in Appendix. I. The other appendices are: II. Bhagavatpada's quotable quotes. Appendix III.. Slokas on Bhagavatpada. Appendix IV Purva Mimamsa. 6.This is the ninth publication in the Vandanam series: Sandya, Devata, Guru, Gita, Upanishad, Nama and Vedanta I (Advaitasiddhisarasamgrahaha), Nama II (Stutimanimala of Sridhara Ayyaval). REALITY 8_¯AVG?RRk<9R@;A\$_B 8_¯ ÌA;)$1RW5R:Á6R9;R\>;R"Y1A;Ì5W""1Y]9RWxYA\;UxA;6_15;13W?"R=5:H "_;R7=RF;A; :5AR6;'51;<'5RÁ6A;) 5:tA219m\ ;1 A>]ER1A>]?·1W "R< 0R1Q9>11¯W1>R·;?W@ 1. Brahman 1. That omnisicient and omnipotent source must be Brahman from which occur the birth, continuance and dissolution of this universe that is manifested through name and form, that is associated with diverse agents and experiences , that provides the support for actions and results, having well regulated space, time and causation and that defies all thoughts about the real nature of this creation. 1A;'50];>R·;:QrÌR553R;W>#tº>:R59V1R5)R;51WÌR553W5)R1R5 )T>t51ÌR553\6_;t51Ì9A\>?t51rÒ1 2. And the sentence defining this is: "From Bliss certainly all these beings originate; they live by Bliss after being born; and towards Bliss they proceed and into Bliss they get merged, (Tai III.vi) 116U58_]¯ 6_A:QÌ6_A:Q >R A;R1Q ;36 _A\5 )ERA1>;:Q Ì2 Ì6_A:Q5X>?·;\)ERA1U:QÒ1Í';1W ÌtA11R>1Q8_¯51;?U8U:Ux A>9R>\A >]E\ A>]?xA:t5>1:Q 8_¯?83A; B> ;U16R}:R5A; 51;?U1>R3 ;RW 2R]6_1T;51W8YB1W4R1RWÌ2R]5U$:R1QA>]A;ÌR1:1>Rc8_¯ÌtA11>6_A A>R]W BÌR1:RtA11>\6 _1;W1 5 5ÌB:QÌtA:Ò1 ;3 B 5ÌR1:RÌtA11> 6_AA;R1QA>RW]=RW"RW5ÌB:QÌtA:Ò16_1T;R1QÌR1:R'8_¯ 3. That Brahman, again, will have to be either familiar or unfamiliar. If it be familiar, it need not be deliberated for knowledge. Again if it be totally unfamiliar, it cannot be deliberated upon. 3 This is explained - BRAHMAN DOES EXIST as a well known entity - always, pure, intelligent, free by nature, omniscient and omnipotent. From the very derivation of the word Brahman, the meanings of eternality and purity etc are known, this being in accord with the root-verb brah. Moreover, the existence of Brahman is well known from the fact of its being the Self of all, for everyone feels that "I exist", and he never feels "I do not exist" And that Self is Brahman. ; W5 8_¯0R AU@Uª;R3@U) T> Í6R4Í6?:R1QA\6}1W 1A;Ò3R5T\ A>Á6\ FU1>?W5 54R];]1W51R>1A>1Ï>6<A;8_¯0Í9;=m1>\Í66}1W5BÏ"\>A1UA>1Ï> Á6R3>?W@RW6W1\16<T1\'Ò1Ì>4R<;1U\?·;\><RW4R1Q1A:R1Q5>]"º6"X "=m:W>8_¯5Í9;=m\>6<T1=m\'Ò1A:Q 4. With the help of the Upanishads, the nature of Brahman with which the individual soul becomes unified in sleep when its limiting adjuncts become quiescent, is now being ascertained.... The Supreme Brahman, considered in itself cannot logically have both the characteristics, for it cannot be admitted that the very same thing is naturally possessed of attributes like form etc., and that it is also without these, for that is self-contradictory. ..Therefore, it is established that Brahman is without any distinguishing feature and has but one aspect and not two or an opposite one. Í ';1W Á6\ B 8_¯Ì>$:;1W 5R:Á6>"R<9W3RW6R4S>?­ \ 16<T1\ ' A>RW]6R4>>)]1:Q r;GBX1:>9>113<Ò1<\6?;1s;G1>A;A>]:R1:X> Ì9V1Q11"W5"\6?;W1Qr 8YB r;G5R5;16?;15R5;'(Y 0RW15R5;)R 5R1 A 9V:R Ì2 ;GÌ5;16?;1Ì5;'(Y 0RW1Ì5;)R5R1 13º6\ >RW >X 9V:R 13:Y1:QÌ2;3º6\15:1;]:Q ( R53RW A>R]0Á6R0>'1;4T<5R:R5 "Y1>R S9>35;3RA1Wr 1XÌR 5@"=\ 5S@"_;\\? R51\ 5<>}\\ 5<+)5:Q r Ì:Y1A;6 <\ AW1U\ 3$4W545:>R5=:Q ?>W r5W1 5W1r 8Y Ò1 rÌA2V=:50Ur 8YB r5;V5:5;1A2R5\A\6V0]:5;1QsÒ1'X>\AB?RW>}R Ì>}R>@;9W3W58_¯0RWÁ61R\3?];t51>R·;R51GÌ>}RÌ>A2R;R\8_¯0 Í6RA;Í6RA"ÌR3=D0A>RW]>;>BR< 5. Reply - Brahman is known in two aspects-one possessed of the limiting adjunct of diversities because of modification, name and form and the other 4 devoid of all adjuncts, Thousands of Srutis show the two aspects of Brahman due to the difference of Vidya and Avidya.
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