|
Book Review
Commentary on Brahmasutra
K. VEDAMURTHY
THE BRAHMA-SUTRA-SANKARABHASYA — Up to Iksatyadhikarana with the commentaries `Bhasya-ratna-prabha' and `Sri Krishnacarana-bhusanam': N. Veezhinathan, V. Visvanatha Sarma — Editors; Adi Sankara Advaita Research Centre, 17, Bishop Wallers Avenue, near CIT Colony, Mylapore, Chennai-600004. Rs. 400.
This book is a definitive edition of Sankara's commentary on the first five adhikaranas of the Brahmasutra with the commentary, Ratna-prabha of Ramanandayati (1600 A.D.) and with the hitherto unpublished super-commentary, Sri Krishnacaranabhusana of Achyutakrishnananda (1700 A.D.) along with a scholarly introduction in English. It is dedicated to Sri Jayendra Saraswati to mark the golden jubilee of his ascension to the Kamakoti peetam.
The term `adhikarana' stands for a sutra or a group of sutras. It serves as the base for identifying the Upanishadic text or texts for detailed examination, by presenting arguments for and against, and thus enabling one to ascertain their true import.
The total number of adhikaranas under which the sutras are harmoniously grouped is 191 according to Advaita. The first five adhikaranas, which the present text covers, are Jijnasadhikarana, Janmadyadhikarana, Sastrayonitvadhikarana, Samanvayadhikarana, and Iksatyadhikarana.
Of these, the first four adhikaranas have one sutra each , while the fifth has seven sutras.
Theme of Upanishads
Sankara in his commentary states that the first adhikarana lays down that the jiva must inquire into the import of the Upanishads so as to realise the Self — its true nature — which is the sole means to liberation. It implies that liberation or the removal of the bondage of the jiva is the ultimate objective (prayojana) and the identity of the jiva with the Self is the subject (vishaya) of inquiry. These two have a bearing upon the theory of superimposition of the mind and other factors of the psycho-physical organism upon the Self. Sankara further says that the theme of the Upanishads is not covered by the Purva-mimamsa school, identifies the person qualified to study the Upanishads, and draws attention to the fact that an inquiry into the nature of the jiva through the study of the Upanishads with the aid of the Brahmasutra is needed, as there are conflicting views concerning its specific nature.
The second adhikarana defines the Self in terms of its accidental attributes as the material and the efficient cause of the world and also in terms of its essential nature as real, consciousness, and infinite. The Self as the cause of the world is Isvara who is all-knowing and all-powerful. This feature of being the cause of the world is projected by Avidya. The next adhikarana reaffirms the view that the Self as Isvara is omniscient and omnipotent. It further sets forth that the great sayings of the Upanishads like `Tat tvam asi' constitute the sole means of knowing the Self.
The fourth adhikarana asserts that the logical significance of the Upanishads is the Self, the existent entity. Sankara in his commentary takes up for examination the views of Kumarila, Prabhakara, and Upavarsa — that the import of the entire Veda is something that is yet to be accomplished (sadhya) and not the existent entity (siddha), viz. the Self — and refutes them. The fifth adhikarana comprising seven sutras is a critique of the view of the Sankhya school that the insentient Prakrti and not the Self as Isvara is the cause of the world.
Usually it is held that Sankara's commentary on the first four sutras contains the quintessence of Advaita. Achyutakrishnananda, however, feels that an exposition of the fundamentals of Advaita would be complete only when it is shown that the Self as Isvara is the cause of the world — not the Prakrti as contended by the Sankhya school. It is in the fifth adhikarana that the Sankhya view is refuted and the Advaitin's view is reinforced . Therefore, Achyutakrishnananda, taking Sankara's commentary on the first five adhikaranas as one unit, has commented upon the portion of the Ratna-prabha that deals with them , although the latter work is a commentary on the whole of Sankara's bhashya on the Brahmasutra.
Scholarly summary
The Sanskrit text is preceded by an elaborate introduction in English by Veezhinathan, an eminent scholar. The theory of superimposition of the not-Self upon the Self, the need for a two-fold definition of the Self, the criterion of perceptuality of knowledge, the mode of interpretation of the texts such as `Tat tvam asi', and the concepts of jivan-mukti and videha-mukti — all these are explained clearly and in simple language. He handles with ease the complicated dialectics between the Mimamsakas and the Advaitins on the question of scriptural authority for the ever-existent Self. What is really helpful to a reader, who is not familiar with the views of Kumarila, Prabhakara and Upavarsa, is the scholarly summary of the positions adopted by each one of them and Sankara's critique of their viewpoints.
On the whole, the publication stands out as a superbly researched and exquisitely executed work, which is in a class of its own.
Printer friendly
page
Send this article to Friends by
E-Mail
Book Review
|
