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I
said that every doctrine or system has a sutra (text consisting
of aphoristic statements), a bhasya (commentary) and a vartika
(elucidation of the commentary). The systems founded by Sankara,
Ramanuja, Madhva, Srikantha (acarya of Saiva-Sidhanta) belong to
Vedanta. All these acaryas cite the authority of the Vedas in
support of their respective doctrines and they have chosen the
same ten Upanisads to comment upon according to their different
philosophical perceptions. The Upanisads are not in the form of
sutras; yet for the Vedantic system they must be regarded as
having the same "place" (or force) as the sutras.
How
is a sutra to be understood? It must state truths in an extremely
terse form. What is expressed in the least possible number of
words to convey an idea or truth is a sutra, an aphorism.
According to this definition the Upanisads cannot be said to be
sutras. However, there does exist a basic text for all Vedantic
schools in the form of sutras. This is the Brahmasutra.
In
the Brahmasutra, on which there are commentaries according to the
various philosophical schools, Vyasa presents in an extremely
terse form the substance of the ten (principal) Upanisads. Since
he dwelt under the badari tree (jujube) he came to be called
"Badarayana" and his work became well-known as
"Badarayana-sutra". Who or what is man (the individual
self)? What is the nature of the world (jagat) in which he lives?
And what is the truth underlying all this? The Brahmasutra, which
is a basic text of all Vedantic schools, seeks to answer these
fundamental questions. Vyasa does not project his personal views
in his work. All he does is to make a penetrating study of the
science of Vedanta that is already constituted by the Upanisads.
Since it is an inquiry into the Upanisads which form the latter
part of the Vedas, the Brahmasutra is called
"Uttaramimamsa"
There
are 555 sutras in the Brahmasutra which is divided into four
chapters, each consisting of four padas (or "feet").
Altogether there are 192 sections or "adhikaranas" in
it. The Brahmasutra is also called "Bhiksu-sutra" since
it deals with sannyasa, the final goal of the seeker. And,
because it is all about the Self in the body, it has another
name, "Sariraka".
"Sutra"
literally means a rope or string. The word occurs in the term
"mangala-sutra", the thread worn by the bride at her
wedding. Keeping the meaning of thread or string in mind, our
Acarya has made a pun on the word in his commentary:
"Vedanta-vakya-kusuma-grathanarthatvat sutranam". If
the flowers that are Upanisads in the tree called the Vedas are
strewn all over the earth, how can we gather them to make a
garland? Our Acarya remarks that in the Brahmasutra the flowers
are the Upanisads are strung together to form a garland.
All
Hindu philosophical systems are based on the Brahmasutra, but the
Brahmasutra itself is based on the Upanisads. That is why it has
become customary to describe all Vedic schools of thought as
"Upanisadic systems". When Westerners keep extolling
our philosophy, chanting, "Vedanta! Vedanta!", they
have in mind the Upanisads. If a person turns against the petty
pleasures of this world and makes a remark suggestive of jnana,
people tell him, "Arre, are you mouthing Vedanta? "
If
the Vedas were personified as Purusa, the Upanisads would be his
head or crown. That is why these texts are called
"Sruti-siras".
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"Hindu Dharma" is a book
which contains English translation of certain invaluable and
engrossing speeches of Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji (at
various times during the years 1907 to 1994).
For a general background, please see here
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