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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It is said a Sutrakara would rather give up a child than expend a word. Bodhayanw, the famed medical man, the personal physician of the Buddha belonged to Takshashila. Thereafter you bodhayqna not react to any direction to worship this or that form.

But, by the time of Kumarila Bhatta and Sri Sankara they were regarded as two separate, mutually exclusive philosophies.

Besides, Bodhayana does not discuss or even mention the concept of Maya. The truth is self-revealing svaprakashaand not dependent on an external factor to reveal it paradhina-prakasha.

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

Panini bodhauana not seem to lay down rigid rules for the correct sequence of words in a sentence. Sabarasvamin in his Bhashya Sabara bhashya — 1.

It is indivisible and without inner-sequence. On hearing the bodhayanna, Koorathazhwan replied that he doesn’t need the eyes which have seen a sinner like the king and he pulled away his eyes himself.

So, Ramanujacharya and Koorathazhwan decided to read the ‘vritti’ within the premises of the library itself. In any case nothing much is known about the commentator Kapardin. For this, seven types of preparations are prescribed. Sphota — Varna 4.

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

When a person is absorbed in dreamless sleep svapiti he is one with the Being Sathe has returned to his self svam apitahthough he knows it not. Sri Sankara too adopted the bodhyana of Upavarsha; and, explained: It analyzes the rules into components, adding elements necessary to understand the rules, giving supporting examples to illustrate how the rule operates.

Though it is in union with the Vritit Self, it does not possess the powers of creation, sustenance and dissolution. Sabara is therefore believed to belong to a conservative school that did not subscribe to these notions, but staunchly adhered to performance of Yajnas.


Among the seven, Upavarsha was regarded the eldest and the most venerable: To start with, there is a single reference to one Jara-Bodha in the Rig Veda: Leave a comment Posted by sreenivasaraos on October 6, in Bodhayana-Upavarsha. In a similar manner, Sri Sankara recognizes Vedanta Shastra as the most potent means to pierce through the veil of Avidya, ignorance. We do not know if Sri Ramanuja was referring to this Kapardin. As regards the Purva-charyasthe elders of his tradition, who are said to have abridged purvacharyah samskipuh the detailed commentary on Brahma sutra which had been composed by Bhagavad Bodhayana Bhagavad Bhodayana kritam vistirnam Brahma-sutra — vrttimwe do not know exactly who they were.

Bharthrhari argued that for the purpose of linguistic analysis it might be fine to split the sentence into words, then into the roots and suffixes of the words, syntaxes etc. You are commenting using your Facebook account. His focus is on cognition and language. He then follows up with a debate on whether the words are letter-sounds of this kind or whether they are Sphota. The scholars believe, here, Sri Sankara, was not putting forth an original argument, but was merely condensing the previous refutations of the Sphota theory.

If yes, why did he preach Mayavada?

This Vritti is of cardinal importance to the history of Sri Vaishnava philosophy, because Sri Ramanuja mentioned that he followed the interpretations of Bodhayana while commenting on the Brahma Sutras of Badarayana. With that, the Sutra period met its end in Magadha. Tasya vimsaty-adhyaya nibaddhasya Mimamsa Sastrasya Krtakoti nama- dheyam bhashyam Bddhayanena krtam. He tried to stay close to the words of the Brahma Sutra; and, did not seem to come up with original or fresh theories of his own.

We do not know if Sri Ramanuja was referring to this Kapardin. By about the time of the Buddha, Taxila was losing its high position as a centre of learning. Dravida was later than Tanaka, as Dramida is said to have written a Bhashya on the Vakyas of Tanaka Brahmanandi — virachitam vakyanam sutra-rupanam bhashyakarta Dravidacharyo api.


In his text, Vyadi went further than Panini. It regards Upanishads as highest authority and the most meaningful, bodhqyana means of knowing the Absolute Truth.


Sankaracharya respectfully refers to a Vritti-kaara ostensibly Bodhayana in his own commentary on the Sutras, pointedly refuting the Vritti-kaara’s opinions in several key places.

Kapardin is a peculiar name. He asserted, while the rewards phala of the rituals were not matter of direct experience, wisdom which is the fruit of Vedanta is based on immediate and personal experience; one need not have to wait for the reward nor one be in doubt whether the reward would or would not come. But both of them refused and argued the supremacy of Lord Vishnuquoting from the VedasUpanishads and various other holy texts.

Thus, Kalpa sutras by their nature are supplementary texts affiliated to the main division of a Veda.

This incident created a turmoil in the mind of Kuresan, which was a turning point in his life. Therefore, even bovhayana the state of final release, the individual self and the Supreme self are not entirely identical. There have been many eminent persons in various fields of study going by the name of Baudhayana.

Ramanujacharya and Koorathazhwan, along with certain other disciples undertook the tedious journey to Kashmir and met the bdhayana of that state. That debate is still not concluded. They were deeply devoted to Lord Varadaraja Perumal.

Sri Vaishnava Home Page. But, in his philosophical approach to grammar, Patanjali seems to have been influenced by Samgraha of Vyadi. Leave a Reply Cancel reply Enter your comment here He is also, said to have, pioneered the method of logic called Adhyaropa-Apavada which consists in initially assuming a position and later withdrawing the assumption, after a discussion.

But, his commentaries on Mimamsa Sutra were lost much earlier; and had passed out of existence by the time of Kumarila Bhatta Ca.