In preparing his own commentary on the Brahma-sutras, Sri Ramanujacharya wished to study Bodhayana’s Vritti, which at that time was. Ramanuja is following Bodhayana Vrutti because he is saying that in > the Sri Bhashya. Then is it true Bodhayana Vrutti is agreeing with. Visistadvaitis are mistaking Upavarsha and saying he is same as Bodhayana. They are saying his Vrutti is Bodhayana Vrutti. In Ramanuja.
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Bhuma tu eveti bhumaparam Brahma, namadi paramparayati-mana urdhvam asyopadeshat. Retrieved from ” https: On hearing the statement, Koorathazhwan replied that he doesn’t need the eyes which have seen a sinner like the king and he pulled away his eyes himself.
Accordingly, in the commentary on the Sutra in question also he does not name or specify the Sphotavadin who in the present case is the Purvapakshin.
Bodhayana the Vrttikara – Part Two | sreenivasarao’s blogs
He is recognized as one of the earliest and most authoritative thinkers of the Vedanta and Mimamsa Schools of thought. Ramanujacharya and Koorathazhwan, along with certain other disciples undertook the tedious journey to Kashmir and met virtti king of that state. He declared that all beings are Brahman, and therefore the question of discrimination did not arise. Was Adi Shankaracharya a Namboothiri Brahmin? What is Brahma Muhurt?
It seems that even Yamunacharya the predecessor of Ramanuja had not seen a copy of Bodhayana Vrtti. Vyadi also wrote about Grammar in his Samgraha meaning, compendium or Samgraha Sutra. Jaimini the champion of Purva Mimamsa strongly holds the view that performance of rituals as prescribed by the Vedas is the fundamental duty of a householder. In any case, both the Schools of Mimamsa hold Upavarsha in very high esteem.
Bhagavan Upavarsha, whoever he might have been, was indeed an intellectual giant of his times. Mimasakas hold the view that the real purport of the scriptures was to provide injunctions vidhi and prohibitions nishedha. Some wonder why Katyayana bohdayana to offer critical comments on such large number of Sutras.
Koorathazhwan – Wikipedia
vodhayana Upanishads, he remarked, dealt with Brahman and that Brahman could not be a subject matter Vishaya of injunction and prohibitions. Jaimini hardly involves God Isvara into his scheme of things. One of the main aims of Ramanujacharya was to compose the Sri Bhasya.
Indeed Sphota is often identified with Pranava. But, just as the Astadhyayithe Vrittis too were in the inscrutable Sutra format.
He pointed out that the Purva-Mimamsa and the Uttara-Mimamsa were intended for different purposes; and were written by different authors. We shall discuss about Upavarsha, with reference to citations of his views by other scholars, in Part Two of this Post.
Thereafter you do not react to any direction to worship this or that vritto. But, its Sutra form is terse and tightly knit; rather highly abbreviated. It was the time when Ramanuja’s teachings were growing popular and His fame was slowly spreading. When a person is absorbed in dreamless sleep svapiti he is one with the Being Sathe bodhayan returned to his self svam apitahthough he knows it not.
Thus, the Vedic Vak as Sabda-Brahman became the object of philosophical debate during the later periods. There are several Schools and traditions of Kalpa Sutras; and are ascribed to various Vriti.
The latter does not vrittti any role in the philosophical discussions surrounding Bodhayana the Vritti-kaara, and is not mentioned in the traditional biographies. Panini also defined the terms samjna employed in the grammar, set the rules vrittl interpretation paribhashaand outlined, as guideline, the convention he followed.
He recognized the fact the people who spoke the language and used it in their day-to-day lives were better judges in deriving, meaning from the words. You are commenting using your Facebook account.
Then, he quotes the Vrttikara who says: It seems that fragments of his Brahma Sutra Vritti were extant till about the 11 th century.