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26. Sri Bhashyam

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26. Sri Bhashyam Swamy RAmAnujA’s SrI BhAshyam (Chapters 1 and 2) By Srimathy SarOjA RAmAnujam sadagopan. org CONTENTS Page Foreword by Oppiliappan Koil Sri V. Sathakopan i Veda Vyaasa by Sri N.S. Anantharangachariar iv About the Author vi Chapter 1 1 Chapter 2 136 sadagopan. org sadagopan. org FOREWORD FOR SRI BHASHYAM BY OPPILIAPPAN KOIL SRI V. SADAGOPAN In the systems of VedAntha, Brahma SUtrAs of Sage BaadarAyaNa occupy the loftiest position. These SUtrAs known also as SaarIraka SUtrAs distill the essence of Upanishadic teaching in a crisp, aphoristic manner. Sage BaadarAyaNa is none other than Sage VyAsa, an amsAvathAram of Sriman NaarAyaNan Himself. The importance of these SUtrAs bequeathed to us by Sage BaadarAyaNaa has been pointed out to us by none other than GithAchAryan in the thirteenth chapter of Bhagavath Gitaa (KshEthra-KshEthraj~na bhEdham). While differentiating the Known (KshEtra/Body) from the knower (KshEtrajn~aa/the knower of the Body) and discussing the means of deliverance from the manifested Prakruthi to attain the Supreme, Bhagavan says (XIII.4) : Rishibhir-Bahudhaa geetham chandhObhir vividhai: pruTak BrahmaSUtrA padahscchaiva hEthumadhbhir-viniscchithai: (Meaning): “The truth about the KshEtra/body and KshEtraj~naa/Soul has been sung by seers in various ways, in various distinctive hymns, and also in the well reasoned and conclusive words of the Brahma SUtrAs”. The SUtrAs have a magnificent crescendo and pattern as they move from the first to the fourth and final chapter. “The first chapter brings out the coherent import of the Upanishads by sadagopan. org elucidating the apparently doubtful import of certain pronouncements. The second chapter works out a philosophical defence of the VedAnthic standpoint in the context of adverse systems of thought. The third chapter outlines the spiritual pathway to the supreme goal of life, while the fourth chapter discusses the nature of that goal itself”. It has been suggested that the first two chapters of Brahma SUtrAs formulate the Tattva or the nature of Reality and the third deals with Hitha/means or Saadhana and the fourth chapter dwells on the PurushArTa or the Ultimate goal of life. The Tattva or Reality here is the Supreme Soul, the Brahman. The Hitha or the Means is for the bhaddha Jeevan to recognize the ParamAthman (indweller of the Jeevan) as “the One with infinite perfections inspite of its immanence”. The Supreme Brahman is recognized in the third chapter as the ultimate goal by the striving Jeevan and the different types of upAsanaas (means) to be practised for winning the grace of the Supreme Brahman are described. The fourth chapter elucidates the fruits of the Saadhana covered in the third chapter. The fourth chapter evaluates the doctrine of Moksha and affirms that Moksha is “the direct experience of Brahman, with all the plentitude and eternity which only that experience can bring to the individual personality. It is the supreme ecstasy of LIFE in GOD”. i The Brahma SUtrAs known also as the VedAntha SUtrAs deal with the five fundamental doctrines of VedAntha according to Dr. S.M.S Chary, the scholarly author of “The Philosophy of the Vedanta SUtrAs”. These five topics are: (1)The Nature of Brahman (2) the Nature of individual Soul (Jeevan) and its relation to Brahman (3) the Nature of the Universe and its relation to Brahman (4) the nature of the means to attain Brahman and (5) the Nature of the Supreme Goal. Many prominent VedAnthins including Sankara, RaamAnuja and Maadhva have written commentaries on the VedAntha SUtrAs to support their darsanams dealing with Advaitham, VisishtAdhvaitham and Dhvaitham respectively. Sankara's BhAshyam is the earliest commentary on VedAntha SUtrAs and establishes the philosophy of Adhvaitha or AbhEdhavAdha according to which (1) the undifferentiated Brahman (nirvisEsha Brahman) alone is Real (2) Jeevan is identical with that Brahaman and (3) Jagath or the universe is unreal (illusory). Ramanuja arrived at different conclusions from Sankara by studying the same Brahma SUtrAs and established that Brahman is endowed with attributes (SavisEsha Brahman) and it is the only reality as organically related to both the sentient souls (chith) and the non-sentient matter (achith) both of which are very real. In this view, the Brahman of RaamAnuja as established in his commentary known as Sri BhAshyam is a “chith- achith - visishta Brahman”. RaamAnuja rejected the views of Sankara (nirvisEsha Brahman and illusory nature of Universe) and established that the Brahma SUtrAs of Sage BaadarAyaNa advocates SavisEsha Brahman and that the Jeevan is different from Brahman and is real as much as the Universe (Jagath) is real. The oneness of a SavisEsha Brahman with anantha KalyANa guNams and organically related to the Jeevans and the Universe are the central tenets of the magnificent commentary of AchArya RaamAnuja (Sri BhAshyam) following the way shown by his poorvAchAryAs like Yaamuna Muni. sadagopan. org There are many outstanding commentaries on Sri BhAshyam starting from Srutha PrakAsikaa of Sri Sudarsana Suri, which Swamy Desikan protected with great care during the Muslim invasion of Srirangam. The importance of Sri BhAshyam is recognized, when we reflect on AchArya RaamAnujA's own commandment for VaishNavites to read Sri BhAshyam. Swamy Desikan studied it and taught to others 30 times in his lifetime. The reason for AchArya RaamAnuja's commandment to study Sri BhAshyam was not motivated by any thought of self- adoration. AchArya RaamAnuja felt that we have to know “the true inner spirit of the Upanishads” so that we can pursue the proper means to gain Moksha Sukham. The difficulties faced by not having adequate knowledge of Sanskrit and Saasthrams can handicap us from studying Sri BhAshyam in its original language. Fortunately for us, who may not be able to benefit from Understanding of Sri BhAshyam through the classical KaalakshEpam route, masterly commentaries in Tamil and English are available to gain a degree of appreciation of the grandeur and depth of Sri BhAshyam. In the Sundara Simham series on PoorvAchArya granthams, the Naayaka Mani will be missing if we did not have an essay on Sri BhAshyam. We are delighted that we could persuade Dr. Saroja Ramanujam, an eminent Teacher and scholar to share with us her knowledge of Sri BhAshyam acquired through the traditional KaalakshEpam route form her AchAryan, U.Ve. ArasaaNippAlai Sri GopAlacchAr Swamy, a ii sishyar of Abhinava Desika Sri UtthamUr Swamy, the author of BhAva PrakAsika. We are grateful to Dr. Saroja RaamAnujam for her clear commentaries on the individual Suthrams of BadarAyaana following the path laid out by AchArya RaamAnuja in Sri BhAshyam. There will be two releases on Sri BhAshyam under the authorship of Dr. Saroja RaamAnujam. Today we release the commentaries on the first two chapters of Brahma SUtrAms and will follow it up in a month's time on the remaining two chapters. Our sincere thanks to Dr. Saroja RaamAnujam for her much appreciated Kaimkaryam to the VaishNava communities served by the Sundara Simham GhOshti. RaamAnuja Daasan, Oppiliappan Koil V. Sadagopan sadagopan. org iii VEDA VYASA BY SRI N.S. ANANTHA RANGACHARIAR The name of Veda vyAsA is one of the most celebrated names among the great sages of India. He is the author of Mahabharata and the purANAs. It is this great sage, who classified the vast vEdic lore into several sections according to their content and purpose. He is also the author of the VEdAntha SUtrAs (Brahma SUtrAs). He is considered as an incarnation of Lord VishNu Himself on account of these stupendous achievements. Sri KrishNa DvipAyana VyAsA (as he is known) was born in an illustrious family of great sages. He was the great grandson of the famous Brahmarishi, VasishTA and the grand son of the sage Shakthi and the son of the eminent sage ParAsarA; latter was blessed by VasishTA and PulasthyA and on account of their blessings, ParAsarA was endowed with the true knowledge of the Supreme Reality. ParAsarA became the author of VishNu PurANam. VyAsA was born of this great ParAsarA and Sathyavathi. VyAsA was called “DhvaipAyanA” since he was born on an island. He was also called 'KrishNa Dhvai- pAyanA' since his complexion was dark.As he had his hermitage in Badari sadagopan. org kshEthram, he was also referred to as BAdarAyaNA. There is vEdic reference to him as “SahOvaacha vyAasah pArAsaryah”. The Skanda purANam refers to Veda VyAsA and his achievements and affirms that he alone was the author of the VedAntha SUtrAs. According to our tradition, it is an undisputed fact that Veda VyAsA was the classifier of the VedAs, author of the PurANAs and the composer of MahA Bhaaratham and VedAntha SUtrAs. Sri vEdha VyAsA was a genius by birth. It is said that the great sages Yaj~nyavalkyA initiated him into the study of the sacred lore and the other branches of knowledge. VyAsA resorted to the quiet realms of the HimAlayAs (BadarikAsramam) and by performance of rigorous penance and austerities, he realized the Supreme Truth eulogized in the VedAs and Upanishads. The VishNu purANam describes (3.3) elaborately how Lord MahA VishNu incarnates Himself in the form of VyAsA and classifies the vEdhAs during each DhvApara Yugam. The vEdhA was all in one mass, &people were not able to imbibe the teachings of the vEdAs. For the good of the people, VyAsA classified the vEdhic lore. The VishNu purANA mentions that this kind of classification was effected 28 times by the Lord in the form of VyAsA. ParAsarA's son, Sri KrishNa Dhva- ipAyanA is one of those VyAsAs and it is believed that the son of DhrONA iv would become the next VyAsA. The status of VyAsA is thus a very exalted one. Sri KrishNa DhvaipAyana VyAsA took an active part in the events of MahA BhAratham (MB).
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