Structure of the sutras
The brahmasUtras contain 564 ‘sutras’ or tenets (the number slightly varies in the various sampradayas – but chiefly because of combining and splitting of some sutras, and not due to omissions or additions). One or more of these sutras are combined into ‘adhikaraNas’. Each adhikaraNas concerns one subject matter and elaborates a certain principle. The adhikaraNas are grouped into ‘padas’ or sub-sections. Four such padas combine into an ‘adhyAya’. The entire work is categorized into four adhyAyas. Looking at it another way:
brahmasUtras -> adhyAyas (4) -> pAdas (16) -> adhikaraNas (222) -> sUtras (564)
shrI madhwAchArya has interpreted the four adhyAyas of the brahmasUtras to convey the following four key philosophies.
- The guNa-purNatva (possession of infinite attributes) of brahman – purport of the first adhyAya
- The dosha-dooratva (absolute defectless-ness) of brahman – purport of the second adhyAya
- The importance of sAdhana and upAsana – purport of the third adhyAya
- The nature of mukti – purport of the fourth adhyAya
aNu-bhAshya – an index into the brahmasUtras
The unparalleled status of the aNu-bhAshya in the world of Vedantic works is due to the fact that it serves as an index to the brahmasUtras, while at the same time qualifying as an outstanding stotra on the greatness of paramAtma and the shAstras. Thus a cursory reading of the work will make the reader appreciate the great qualities of Vishnu, mukhyaprANa, the benefits of studying shAstras and the joy of mukti. However a deeper analysis opens up a totally different perspective of the work. Every single word or phrase in the aNu-bhAshya gives a concise interpretation of an adhikaraNa or a sutra from the brahmasUtra!
The work starts with a mangala-shlOka and then has 30 shlOkas which cover the gist of every single adhikaraNa and sutra of the brahmasUtras. To reflect the structure of the brahmasUtras, the aNu-bhAshya also has four chapters in it. In the end, there is another mangala (or phalashruti) shlOka to complete the composition. Thus reading the shlOkas of the four chapters of the aNu-bhAshya gives a serious student a complete understanding of the Tattvavada interpretation of the four adhyAyas of the brahmasUtras.
A couple of examples will illustrate this unique feature of the aNu-bhAshya.
The second shlOka of the first chapter of the aNu-bhAshya reads thus
विष्णुरेव विजिज्ञास्यः सर्वकर्ताssगमोदितः |
समन्वयादीक्षतेश्च पूर्णानन्दोsन्तरः खवत् || १ – २ ||
The first quarter of this shlOka says – ‘vishnurEva vijijnAsyah’. It means that Lord Vishnu alone is worthy of contemplation and understanding. At the outset, it appears as a great praise of Vishnu. However, it (also) represents the first adhikaraNa of the first adhyAya of the brahmasUtras – which is known as the ‘jijnasAdhikaraNa’. This adhikaraNa has one sUtra embodied in it (refer above for system of classification of sutras) which goes as
|| ॐ अथातो ब्रह्मजिज्ञासा ॐ ||
In this adhikaraNa (and sUtra), the need for undertaking the study of the nature of Brahman is established. As per the ‘siddAnta’, the conclusion drawn out of this adhikaraNa is that it is very much necessary to study the nature of paramAtma.
The first two words of the shlOka – vishnureva vijijnasyah – summarizes the conclusion of the first adhikaraNa in precise terms.
A second example will once again highlight the style of construction of this work.
The first shlOka of the fourth chapter of the aNu-bhAshya is as below.
विष्णुर्ब्रह्म तथा दातेत्येवं नित्यमुपासनम् |
कार्यमापद्यपि ब्रह्म तेन यात्यपरोक्षताम् || ४ – १ ||
The second quarter of this shlOka reads as – ‘nityam upAsanam’. It indicates that the worship of Vishnu is to be performed forever.
In the brahmasUtras, the 7th adhikaraNa of the fourth adhyAya (to which the above shlOka corresponds) is known as the ‘apraayanaadhikaraNa’ and it contains one sutra.
|| ॐ आप्रायणात्तत्रापि हि दृष्टं ॐ ||
The meaning of the above sUtra, and adhikaraNa, is that one must keep contemplating upon and worshipping Vishnu even after mukti. The fact that one must worship even after salvation makes it obvious that one must do the same even in samsara (worldly life).
shrImadAcharya has explained this entire adhikaraNa by the use of the words ‘nityam upAsanam’ in the shlOka.
Thus we can see that every single word, paada and shlOka in the aNu-bhAshya acts as an index into the brahmasUtras.
… To be continued
