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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.
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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 -
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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.