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.
|Published (Last):||21 July 2017|
|PDF File Size:||10.37 Mb|
|ePub File Size:||6.73 Mb|
|Price:||Free* [*Free Regsitration Required]|
As regards Guhadeva, some scholars surmise: This Vritti is of cardinal importance to the history of Sri Vaishnava philosophy. Vrttikarasya Bodhayanasyiva hi Upavarsha iti syan nama.
Kunjunni Raja; Princeton University Press 5. Gayatri 24 syllables ; Ushnik 28 syllables ; Anustup 32 syllables ; Brihati 36 syllables ; Pankti 40 syllables ; Tristup 44 syllables ; and, Jagati 48 syllables ; their characteristics ; andthe variations permissible under each meter.
It is, somehow, presumed that both the Acharyas refer to one and the same Vrttikara, that is, Bodhayana.
The error, if it is to be overcome, must be completely replaced all at once by a new inferential construction of mind or by a super-conscious intuition of Brahman. Upanishads a Sri Sankara regards himself as the votary of Upanishads Aupanishada.
He therefore makes a distinction between relative knowledge sesha-jnana and absolute knowledge a-sesha-jnana. However, in the later centuries, his name gathered fame bodhauana that of a Vrittikara, the commentator par excellence on the Mimamsa. That debate is still not concluded. One is the gross body sthulam sariram which we experience ordinarily, and which perishes at its death. Still have a question?
He then gives the Vakyartha of the Sutra, the meaning that is conveyed by the Sutra as a whole. Following that, Sri Ramanuja explained Moksha as a state of blessedness in boodhayana company of the Highest Being Paramatman.
But, whatever be the case, Bodhayana the Vrttikara was certainly a great teacher of Vedanta; and is always referred to with great respect. For him, the individual soul Jiva and God were not exactly identical. Karma-kanda informs of the ends not yet in existence; but is yet to be achieved.
After mentioning that his own explanations of the Brahma Sutras would be in accordance with the interpretations provided by these ancient teachers, Sri Ramanuja commences his Sri Bhashya with the discussion on the first Sutra of the Brahma Sutra: But, again by the time of Kumarila Bhatta the Mimamsa came closer to the idea of liberation.
And, both were particularly interested in Sabda.
And, one could read into it any meaning one wanted to. Otherwise one cannot be related to the other or each would constitute a world by itself. He is said to have held the view that Samkhya and Yoga as two systems that complement each other. That is not to bodnayana that we do not cognize the individual letters or sounds, but that they are secondary in relation to the Sphota, which is the real object of cognition. They explained Sphota as a process of cognition which culminates in the intuitive perception of the Absolute as Sabda —Brahman.
Rajasekhara 10 th century a distinguished poet, dramatist, and scholar who wrote extensively on poetics — Alamkara shastra the literary or philosophical study of the basic principles, forms, and techniques of Sanskrit poetry; treatise on the nature or principles of poetry ; and who adorned the court of King Mahipala AD of the Gurjara-Prathihara dynasty, refers to a tradition sruyate that was followed bodahyana the Kings of Pataliputra Kavya Mimamsa — chapter All his works are lost.
It seems that even Yamunacharya the predecessor of Ramanuja had not seen a copy of Bodhayana Vrtti. Its meaning is experienced, known through perception. Sri Sankara who did not accord much significance to rituals, naturally, tended to differ from Bodhayana.
He assisted Ramanuja in all his endeavors. It was finally located in the State Library. Knowledge Vedana which is the means to release is worship Upasana. Vararuchi also called Katyayana also as Punarvasu and Medhajita is one of the earliest commentators of Panini that are known to us. The liberation according to Dravida is that the individual self residing in peace with the Highest Self; and that is granted by the grace of the Lord.
Some explanation about the terms mentioned above appears necessary here. His Vrtti is of cardinal importance to the history of Sri Vaishnava philosophy. He would also hint his reasoning in a word or two. His time is estimated to be around third century BCE.