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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Some scholars believe that Bodhayana and Upavarsha were the two names of one and the same person; and Bodhayana might have been the Gotra name of Upavarsha. According to this version Upavarsha was a successor to Bodhayana.

[Advaita-l] Question on Bodhayana and Upavarsha Vruttis of Brahma Sutras

According to him, the two segments — Purva and Uttara — of the Mimamsa together constituted the doctrinal system Shastraikatva. Sutras ascribed to Baudhayana 5.

E; and, to whom the commentaries on the Apastamba-shrautasutra and the Taittiraya-aranyaka are attributed. He is regarded the earliest of the Sutrakaras; the first to compose the Kalpa Sutras of the Taittiriya Samhita He was bodhayyana by Bharadwaja, Apastamba and Hiranyakeshin. A beginning was made here of the classical literature as also of the Indian sciences.

Away from Baudhayana the Sutrakara, down the line, there were numerous others who went by the name of Baudhayana or Bodhayana.

Karma-kanda aspires for worldly prosperity and heavenly pleasures. And, he goes on to say that the worship should be continuous. Bhagavadajjukam of this Bodhayana is one of the earliest farces and it is often clubbed with the Mattavilasa-prahasana of the Pallava King Vrittu since both the works are mentioned in the Mamndur inscription of the Pallava ruler.

Generally, the set of Kalpa Sutra texts include: So, Ramanujacharya and Koorathazhwan decided to read the ‘vritti’ within the premises of the library itself. Bhagavan Upavarsha matena Uttaram dattam Tatra Upavarshasya etad darsanam napunarasyeti bhranti nirakaranartham aha Pratyaksha iti! The scholars wonder whether this expression refers to the first Tantra Prathama Tantra which is commonly understood as Purva Mimamsa.


In his argument in favor of Varna VadaSri Sankara says: As regards the age of the Sutras associated with Baudhayana: Sri Sankara also cites Dravida as vrigti authority at the beginning of his commentary on Chandogya Upanishad 3. This is called as Brahma Sutra. It analyzes the rules into components, adding elements necessary to understand the rules, giving supporting examples to illustrate how the rule operates.

The aim of Jnana-kanda, he said, is liberation Moksha.

It has also been called by many other titles, such as: According to Dravida the Highest Self and individual self belong to the same genus Jati just as the sparks coming out of the fire but are not identical. You can enjoy the delightful story of Vararuchi at: And, Sri Ramanuja based his commentary of Brahma Sutra Sri Bhashya on the explanations virtti in that abridged version.

Some explanation about the terms mentioned above appears necessary here. It is said a Sutrakara would rather give up a child than expend a word. At that time, the present Chola king bodhzyana influenced by certain groups and he ordered Sri Ramanujacharya to be brought to his court.


This did not mean an encroachment upon the authority of Badarayana whom he revered as Bhagavan ; but, it was only to bring out his intentions more clearly. Panini the Grammarian was an inhabitant of Salatura — a suburb of Takshashila; and Pingala was his younger brother. For example, we teach the child about sun. Jaimini wrote Suthras aphorisms for the same. But the pundits of that place were not pleased with the ‘outsiders’ and troubled them a lot.

We do not know that for certain.

All creatures, dear one, have their source in That. The overview seems to be that the Brahma Sutras are open to multiple interpretations; and, each interpretation is valid in its own context. It, therefore, seems reasonable to conclude that the Vrttikara referred to by Sabara was not Upavarsha.


Samhitam etac sarirakam Jaiminiyena sodasa-lakshne-neti shastraikatva siddhih Bodhayana is quoted to support the interpretation that the two Mimamsas are indeed parts of one text; and to establish the unity of karma and Jnana Jana-Karma-samucchaya. Ramanujachraya was disappointed for not making adequate reading of the vritti.

Brahman is the Atman of all and everything is pervaded by Brahman; That which exists in the space within the heart, the golden person seen in the eye and so on which are discussed in the Upanishads refer to Brahman.

She is mentioned as a teacher in the Aitareya Aranyaka 3 1, 5 and Sankyayana Aranyaka 7.

Question on Bodhayana and Upavarsha Vruttis of Brahma Sutras

Bharuchi refers to the distinction between dualists and non-dualists amongst Vedantins. In his Vrittikas, Katyayana aims to provide a new dimension to Astadhyayi.

Since the commentary covers both bodhzyana and jnana kanda -s, Bodhayana was respected as an adept in both aspects of Mimamsa. He quotes the views of the Vrttikara Bodhayana seven times.

[Advaita-l] Question on Bodhayana and Upavarsha Vruttis of Brahma Sutras

And, even after full release Mokshathe individual self retains its identity but without the false sense of ego; and, does not entirely merge with Brahman.

The term Bodha is also used in the sense of illumination, awakening. Coming to know this, Koorathazhwan immediately rushed back to the vrutti in Srirangam and requested Sri Ramanujacharya and the others to move away to some safer place.