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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Thereafter, the words of the Sutra are taken up, one after the other, for examination of their context, meaning and grammar.
It was called as Purva Mimamsa. Away from Baudhayana the Sutrakara, down the line, there were numerous others who went by the name of Baudhayana or Bodhayana. The method adopted by a Sutrakara was to refer to a specific passage in a text, say an Upanishad, by a key word, or a context prakarana virtti a hint to the topic for discussion.
This page was last edited on 16 Octoberat This path is declared in many Srutis, whose meaning has been made very clear by the ancient commentators on Veda and Vedanta, accepted by Masters such as Bhagavad Bodhayana- Tanaka- Dramida- Guhadeva- Kapardi — Baruchi, who have never advocated heretical teachings. And, Jnana-kandain contrast, is about Brahman that already exists; it pertains to the ultimate purpose which is true knowledge of Self, and it is addressed to one who is intent on liberation.
Upavarsha is believed to have held the view that Brahman is the source, the ground and the goal of all universes. Another ancient writer Sundarapandya Ca.
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. This supports the view that Uttara and Purva Mimamsa were a part of a single text. Katyayana, according to Katha Sarit Sagara, bdhayana born at Kaushambi which was about 30 vriyti to the west of the confluence of the Ganga and the Yamuna According to another version, he was from South India.
Jaimini wrote Suthras aphorisms for the same. But, pointed attack came in the later periods, particularly in the works of Kaumarila Bhatta, a noted Mimamsa Scholar 7th -8 th century. And, the second as: This, rather roughly put, is the concept called Sphota — the sentence being taken as an integral symbol. All the works ascribed to Bodhayana are dispersed and lost; and none is available now.
Upavarsha is placed next only to Badarayana the author of the Brahma sutra. He was some generations away from Panini. A Sutra is therefore not merely an aphorism but a key to an bodhayna discourse on a subject.
With this, he sought to systematically analyze the correct sentences vakya. He pointed out that the Purva-Mimamsa and the Uttara-Mimamsa were intended for different purposes; and were written by different authors. Panini, without doubt, is the foremost among all Grammarians.
As regards Guhadeva, some scholars surmise: Universals which are thus intimately connected with the language and mind, on the one hand, and with the whole of existence, on the other, constitute the basis of our knowledge of the external world.
[Advaita-l] Question on Bodhayana and Upavarsha Vruttis of Brahma Sutras
The latter does not play any role in the philosophical discussions surrounding Bodhayana the Vritti-kaara, and is not mentioned in the traditional biographies. Bharuchi Bharuchi Baruchi said to be godhayana ancient scholar on Vedanta. Bharuchi Bharuchi Baruchi said to be an ancient scholar on Vedanta.
Generally, the views of Bodhayana are believed to go along with that of Brahma sutra. A rope stretched along the length of the diagonal produces an area which the vertical and horizontal sides make together.
It seems that fragments of his Brahma Sutra Vritti were extant till about the 11 th century. Perhaps the increasing practice of writing books to impart knowledge instead of depending on oral transmissions also contributed towards this development.
Re: Bodhayana Mahrishi
For instance; sve cha is a Sutra; and, it has to be linked to a text and to the relevant statement in that text. According to the Maha Mahopadyaya, Takshashila a prominent city of Gandhara, a part of the ancient Indian polity included under the Greater Uttara-patha in the North-west, was for long centuries the centre of Vedic civilization.
Bpdhayana Sankara too adopted the proposition of Upavarsha; and, explained: It needs to be stressed that the primary purpose of sacred literature is to impart spiritual knowledge, not to fuel intellectual or sectarian debate — or to create confusion.
Bhagavad Bhodayana kritam vistirnam Brahma-sutra — vrttim purvacharyah samskipuh I tan-mata-anusarena sutraksarani vyakhyasyante II. And, also according to Manimekhalai, Krtakoti was a scholar of Mimamsa and was reckoned along with Vyasa and Jaimini.
Further, all the seven learned men were related to each other, in one way or the other. Sri Sankara expanded further on the Atman-theory of Upavarsha, and extended it to the Supreme Self, transcending the individual. Is Brahma and Isvara the same according to Ramanuja? The object of the Sutras appeared to vrjtti to aid the student to learn it by heart; and, use it as a sort of synoptic notes on a subject mentioned in a text.
The term Vidya also means remembrance jnapaka which is used in the sense of worship upasana.
Some surmise that the name of the strip along the godhayana coast — Konkan, may have derived from Kapardika. This Vritti is of cardinal importance to the history of Sri Vaishnava philosophy. It is not clear whether the two sets of Purva-charyas were the same or were different. But, that does not mean one has to look for individual strokes shades etc.