2020 Or Before -Shree Mannyaaya Sudhaasaara Vol 1 And 2

2020·1.3 MB·English

We are pleased to publish two volumes of the book online for the
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2 Shreemannyaayasudhaasaara
Shreemannyaayasudhaasaara
prostrate with special devotion to Him who is always my
PART – I most beloved.”
(|(cid:201)l(cid:201)¤(cid:201)(cid:201)v“(cid:201)(cid:201)“(cid:201)&) To praise any god in the beginning of the text, He
FIRST CHAPTER
should have three essential qualifications. 1) If God whom
x(cid:201)(cid:201)fiœ(cid:201)“(cid:201)h(cid:201)˘ ˚x(cid:201)˚J(cid:201)(cid:153)(cid:244){(cid:201)(cid:218)h(cid:201)˙M(cid:201)(cid:214)h(cid:201)ŁE(cid:242)n(cid:228)ø‰˘(cid:254)
we prostrate should have distinguished glory, then only he
˚x(cid:201)nø(cid:201)(cid:230)„(cid:201)¤(cid:201)(cid:201){“(cid:201)i(cid:201)¤(cid:201)¤(cid:201){“(cid:201)˚J(cid:201)(cid:153)Ł(cid:244)& ”(cid:201)(cid:214)·(cid:201)(cid:201)C“(cid:201)Ł&**
can solve all the possible obstacles. It is obvious that Shree
+”“(cid:201)(cid:201)(cid:228)(cid:145)ø·(cid:201)(cid:201)˚nønø¤(cid:201)¶(cid:201)(cid:228)„(cid:201)˚·(cid:201)¶(cid:201)(cid:228)„(cid:201)i(cid:201)(cid:201)(cid:228) ˚{(cid:201) Narayana, who is the creator of this world and is full of
s
·(cid:201)xt˘ ”(cid:201)nø(cid:201) ˚|(cid:201)“(cid:201)i(cid:201)¤(cid:201)˘ ¤(cid:201)¤(cid:201) ”(cid:201)z(cid:201)¤(cid:201)(cid:201)˚¤(cid:201)** infinite attributes and free from flaws, has this capacity. 2)
If the God whom we pray is described by this text, He will
NarayaNam nikhilapuurNaguNaikadeham bless us with spiritual inspiration needed to compose the
Nirdoshham appyatamamapi akhilaiH suvaakyaiH I text. Since Shree Narayana is the purport of all the
Asyodbavaadidam ashesha visheshhatopi Shaastraas He is capable of giving us this required
Vandyam sadaa priyatamam mama sannamaami II knowledge. 3) To praise any God, we should have immense
devotion for such God. Shree Narayana is the most beloved
Shree Madvacharya always has the direct
of the composer, Shree Madhvacharya. Shree Aacharya is
knowledge and never encounters any obstacles in his
extremely devoted to God. He is a great soul who loves
endeavors. However, in the beginning of Anuvyakhyaana
Shree Narayana all the time without any selfishness. Thus
he has written Mangala Shloka in praise of
this Mangala Shloka has clarified by describing all the
ShreemannaraayaNa.* This is intended to teach his
qualities of the Lord which indicate that He is worthy to be
disciples that one should pray before one composes any
praised.
text so that it can be completed without any obstruction.
This Mangala Shloka has described greatness of the
“ShreemanNarayana is the cause of creation, sustenance
Lord who is possessing all auspicious qualities and is
etc., of the world and is free from all defects. He is the
absolutely free from defects. By this it is easy for us to
embodiment of all infinite auspicious qualities. Unlike us,
know the Lord as different from us. It is convenient to
He does not have physical inanimate body. He is described
identify a person different from others by describing His
in Vedaas and Shaastraas directly and is praised by all. I
qualities. Hence this Mangala Shloka has described the Lord
* Itrans - To help the readers to identify and pronounce non-English
words correctly ‘A key note to the ITRANS’ has been added in the as possessing infinite auspicious qualities, etc., which
page number ‘xxiii’
2 Shreemannyaayasudhaasaara
Shreemannyaayasudhaasaara
prostrate with special devotion to Him who is always my
PART – I most beloved.”
(|(cid:201)l(cid:201)¤(cid:201)(cid:201)v“(cid:201)(cid:201)“(cid:201)&) To praise any god in the beginning of the text, He
FIRST CHAPTER
should have three essential qualifications. 1) If God whom
x(cid:201)(cid:201)fiœ(cid:201)“(cid:201)h(cid:201)˘ ˚x(cid:201)˚J(cid:201)(cid:153)(cid:244){(cid:201)(cid:218)h(cid:201)˙M(cid:201)(cid:214)h(cid:201)ŁE(cid:242)n(cid:228)ø‰˘(cid:254)
we prostrate should have distinguished glory, then only he
˚x(cid:201)nø(cid:201)(cid:230)„(cid:201)¤(cid:201)(cid:201){“(cid:201)i(cid:201)¤(cid:201)¤(cid:201){“(cid:201)˚J(cid:201)(cid:153)Ł(cid:244)& ”(cid:201)(cid:214)·(cid:201)(cid:201)C“(cid:201)Ł&**
can solve all the possible obstacles. It is obvious that Shree
+”“(cid:201)(cid:201)(cid:228)(cid:145)ø·(cid:201)(cid:201)˚nønø¤(cid:201)¶(cid:201)(cid:228)„(cid:201)˚·(cid:201)¶(cid:201)(cid:228)„(cid:201)i(cid:201)(cid:201)(cid:228) ˚{(cid:201) Narayana, who is the creator of this world and is full of
s
·(cid:201)xt˘ ”(cid:201)nø(cid:201) ˚|(cid:201)“(cid:201)i(cid:201)¤(cid:201)˘ ¤(cid:201)¤(cid:201) ”(cid:201)z(cid:201)¤(cid:201)(cid:201)˚¤(cid:201)** infinite attributes and free from flaws, has this capacity. 2)
If the God whom we pray is described by this text, He will
NarayaNam nikhilapuurNaguNaikadeham bless us with spiritual inspiration needed to compose the
Nirdoshham appyatamamapi akhilaiH suvaakyaiH I text. Since Shree Narayana is the purport of all the
Asyodbavaadidam ashesha visheshhatopi Shaastraas He is capable of giving us this required
Vandyam sadaa priyatamam mama sannamaami II knowledge. 3) To praise any God, we should have immense
devotion for such God. Shree Narayana is the most beloved
Shree Madvacharya always has the direct
of the composer, Shree Madhvacharya. Shree Aacharya is
knowledge and never encounters any obstacles in his
extremely devoted to God. He is a great soul who loves
endeavors. However, in the beginning of Anuvyakhyaana
Shree Narayana all the time without any selfishness. Thus
he has written Mangala Shloka in praise of
this Mangala Shloka has clarified by describing all the
ShreemannaraayaNa.* This is intended to teach his
qualities of the Lord which indicate that He is worthy to be
disciples that one should pray before one composes any
praised.
text so that it can be completed without any obstruction.
This Mangala Shloka has described greatness of the
“ShreemanNarayana is the cause of creation, sustenance
Lord who is possessing all auspicious qualities and is
etc., of the world and is free from all defects. He is the
absolutely free from defects. By this it is easy for us to
embodiment of all infinite auspicious qualities. Unlike us,
know the Lord as different from us. It is convenient to
He does not have physical inanimate body. He is described
identify a person different from others by describing His
in Vedaas and Shaastraas directly and is praised by all. I
qualities. Hence this Mangala Shloka has described the Lord
* Itrans - To help the readers to identify and pronounce non-English
words correctly ‘A key note to the ITRANS’ has been added in the as possessing infinite auspicious qualities, etc., which
page number ‘xxiii’
Prathama Adhyaaya 3 4 Shreemannyaayasudhaasaara
differentiate the Lord from the other animate and inanimate embedded in the word ‘Narayana’. ‘ara’ means defect.
entities. “naara’ means quality. ‘Narayana’ means the one who is
possessing all auspicious qualities and free from any defect*.
This Shloka has also clarified the means of knowledge
The word naara means Veda, which are flawless since they
to know the Lord. Only Vedaas are the PramaaNaas
(+{(cid:201)(cid:201)Łflß„(cid:201)(cid:228)“(cid:201))
are ‘apourusheya’ , non-authored by any human.
regarding the existence of God. The creation and other
So Narayana means the one who is described in the Vedaas.
activities of the world are wonderful and systematic require
‘naara’ means creation, sustenance etc., relating to human
a person who has wonderful knowledge and great powers.
beings. He is called Narayana because he is the cause for
He must be the Lord. Thus is the logic. The Shloka has
creation etc. Narayana also means who is worshiped by
indicated two PramaaNaas by describing two qualities of
(x(cid:201)fiœ ”(cid:201)¤(cid:201)(cid:218)‰(cid:254))
(+˚J(cid:201)(cid:153)(cid:244) ·(cid:201)n(cid:228) ø |(cid:201)˚i(cid:201){(cid:201)(cid:201)t) ‘nara samuuha’ , meaning all human beings.
the Lord such as ‘akhila veda pratipaadya’
(x(cid:201)(cid:201)fiœ)
(V(cid:201)M(cid:201)W(cid:201)x¤(cid:201)(cid:201)˚nøE(cid:242)(cid:201)fiœh(cid:201)) ‘naara , means God of wind who is supreme among
and ‘jagajjanmaadi kaaraNa’ that is the one
human beings. Because He is the most beloved of God of
who is described in all the Vedaas and the cause for the
wind, He is called Narayana. Thus the Shloka indicates
creation, sustenance, etc., of the world.
that the word Narayana for the Lord is meaningful.
If the Lord is the creator of this world, a question
This invocation Shloka is essence of the entire
arises whether He has a physical body like us. If He does
BrahmaSuutra. “The scripture declares that supreme
not have physical body, He cannot create the world. If He
Brahman is the creator of this world. Discussion of Brahman
has it, will he not have all the pains and defects related to
has to be conducted. When it is critically examined it will
the body? This objection has been resolved by the Shloka
be proved that all the Vedaas describe Brahman as
through an adjective of ‘nikhila puurNa guNaika deham’
(˚x(cid:201)J(cid:201)(cid:153)(cid:244) {(cid:201)(cid:218)h(cid:201)˙ M(cid:201)(cid:214)h(cid:201)ŁE(cid:242)n(cid:228)ø‰˘(cid:254)) possessing infinite qualities.” This is the essence of the
who is the embodiment of infinite and
first chapter of Brahmasuuutra. The same purport is briefed
perfect attributes. He does not have inert physical body
in the first Shloka by the adjectives ‘nikhila puurna
like us. Therefore there is no chance for any physical
(˚x(cid:201)˚J(cid:201)(cid:153)(cid:244) {(cid:201)(cid:218)h(cid:201)˙M(cid:201)(cid:214)h(cid:201))
guNa’ (who is possessing infinite attributes),
defects. He can create this world with his natural and
(V(cid:201)M(cid:201)iE(cid:242)(cid:201)fiœh(cid:201))
‘jagat kaaraNa’ (creator of this world), ‘akhila
transcendental body, which is the embodiment of infinite
auspicious qualities. *Doshaara chidrashabdaanaam paryaayatvam yatastataH,
gunaaH naaraaH iti JneyaaH tadvaan NarayanasmrutaH||
All the glories of the Lord which are described in the nø(cid:201)(cid:228)„(cid:201)(cid:201)fiœ˚U(cid:244)pø¶(cid:201)⁄nø(cid:201)x(cid:201)(cid:201)˘ {(cid:201)“(cid:201)(cid:201)˙“(cid:201)i·(cid:201)˘ “(cid:201)i(cid:201)”i(cid:201)i(cid:201)& *
(+x(cid:201)(cid:214)·“(cid:201)(cid:201)J“(cid:201)(cid:201)x(cid:201))
Mangala Shloka of ‘Anuvyaakhyaana’ are M(cid:201)(cid:214)h(cid:201)(cid:201)& x(cid:201)(cid:201)fiœ(cid:201)& <˚i(cid:201) Y(cid:201)(cid:228)“(cid:201)(cid:201)& i(cid:201)uø(cid:201)x(cid:201)´ x(cid:201)(cid:201)fiœ(cid:201)“(cid:201)h(cid:201)&”¤(cid:201)(cid:254)i(cid:201)& **
Prathama Adhyaaya 3 4 Shreemannyaayasudhaasaara
differentiate the Lord from the other animate and inanimate embedded in the word ‘Narayana’. ‘ara’ means defect.
entities. “naara’ means quality. ‘Narayana’ means the one who is
possessing all auspicious qualities and free from any defect*.
This Shloka has also clarified the means of knowledge
The word naara means Veda, which are flawless since they
to know the Lord. Only Vedaas are the PramaaNaas
(+{(cid:201)(cid:201)Łflß„(cid:201)(cid:228)“(cid:201))
are ‘apourusheya’ , non-authored by any human.
regarding the existence of God. The creation and other
So Narayana means the one who is described in the Vedaas.
activities of the world are wonderful and systematic require
‘naara’ means creation, sustenance etc., relating to human
a person who has wonderful knowledge and great powers.
beings. He is called Narayana because he is the cause for
He must be the Lord. Thus is the logic. The Shloka has
creation etc. Narayana also means who is worshiped by
indicated two PramaaNaas by describing two qualities of
(x(cid:201)fiœ ”(cid:201)¤(cid:201)(cid:218)‰(cid:254))
(+˚J(cid:201)(cid:153)(cid:244) ·(cid:201)n(cid:228) ø |(cid:201)˚i(cid:201){(cid:201)(cid:201)t) ‘nara samuuha’ , meaning all human beings.
the Lord such as ‘akhila veda pratipaadya’
(x(cid:201)(cid:201)fiœ)
(V(cid:201)M(cid:201)W(cid:201)x¤(cid:201)(cid:201)˚nøE(cid:242)(cid:201)fiœh(cid:201)) ‘naara , means God of wind who is supreme among
and ‘jagajjanmaadi kaaraNa’ that is the one
human beings. Because He is the most beloved of God of
who is described in all the Vedaas and the cause for the
wind, He is called Narayana. Thus the Shloka indicates
creation, sustenance, etc., of the world.
that the word Narayana for the Lord is meaningful.
If the Lord is the creator of this world, a question
This invocation Shloka is essence of the entire
arises whether He has a physical body like us. If He does
BrahmaSuutra. “The scripture declares that supreme
not have physical body, He cannot create the world. If He
Brahman is the creator of this world. Discussion of Brahman
has it, will he not have all the pains and defects related to
has to be conducted. When it is critically examined it will
the body? This objection has been resolved by the Shloka
be proved that all the Vedaas describe Brahman as
through an adjective of ‘nikhila puurNa guNaika deham’
(˚x(cid:201)J(cid:201)(cid:153)(cid:244) {(cid:201)(cid:218)h(cid:201)˙ M(cid:201)(cid:214)h(cid:201)ŁE(cid:242)n(cid:228)ø‰˘(cid:254)) possessing infinite qualities.” This is the essence of the
who is the embodiment of infinite and
first chapter of Brahmasuuutra. The same purport is briefed
perfect attributes. He does not have inert physical body
in the first Shloka by the adjectives ‘nikhila puurna
like us. Therefore there is no chance for any physical
(˚x(cid:201)˚J(cid:201)(cid:153)(cid:244) {(cid:201)(cid:218)h(cid:201)˙M(cid:201)(cid:214)h(cid:201))
guNa’ (who is possessing infinite attributes),
defects. He can create this world with his natural and
(V(cid:201)M(cid:201)iE(cid:242)(cid:201)fiœh(cid:201))
‘jagat kaaraNa’ (creator of this world), ‘akhila
transcendental body, which is the embodiment of infinite
auspicious qualities. *Doshaara chidrashabdaanaam paryaayatvam yatastataH,
gunaaH naaraaH iti JneyaaH tadvaan NarayanasmrutaH||
All the glories of the Lord which are described in the nø(cid:201)(cid:228)„(cid:201)(cid:201)fiœ˚U(cid:244)pø¶(cid:201)⁄nø(cid:201)x(cid:201)(cid:201)˘ {(cid:201)“(cid:201)(cid:201)˙“(cid:201)i·(cid:201)˘ “(cid:201)i(cid:201)”i(cid:201)i(cid:201)& *
(+x(cid:201)(cid:214)·“(cid:201)(cid:201)J“(cid:201)(cid:201)x(cid:201))
Mangala Shloka of ‘Anuvyaakhyaana’ are M(cid:201)(cid:214)h(cid:201)(cid:201)& x(cid:201)(cid:201)fiœ(cid:201)& <˚i(cid:201) Y(cid:201)(cid:228)“(cid:201)(cid:201)& i(cid:201)uø(cid:201)x(cid:201)´ x(cid:201)(cid:201)fiœ(cid:201)“(cid:201)h(cid:201)&”¤(cid:201)(cid:254)i(cid:201)& **
Prathama Adhyaaya 5 6 Shreemannyaayasudhaasaara
(+˚J(cid:201)(cid:153)(cid:244) ·(cid:201)(cid:228)nø |(cid:201)˚i(cid:201){(cid:201)(cid:201)t)
veda pratipaadya’ (who is described in blessings of Veda Vyaasa who is the teacher of the entire
(·(cid:201)xt)
all the Vedaas ), ‘vandya’ (worshipped by all). universe and his special Guru. Though Shree Veda Vyaasa
(·(cid:201)xnøx(cid:201))
‘vandana’ means contemplation in the mind. is the incarnation of Narayana, Shree Madhvacharya has
Discussion is also a kind of contemplation. Hence vandana prayers in two ways to the Lord as God and as Guru. The
(·(cid:201)xt)
also means discussion. The adjective ‘vandya’ in the purpose of this is to teach his disciples to worship both
Shloka indicates that enquiry into Brahman should be their Guru and the Lord who are different for others.
conducted.
The Validity of BrahmaSuutra
In the second chapter the Lord is established as free
Shree Madhvacharya after the invocation Shloka and
from defects by solving all other objections. The meaning
before interpreting the BrahmaSuutra, establishes its validity
of the second chapter of BrahmaSuutra is briefed by an
(˚x(cid:201)nø(cid:201)(cid:230)„(cid:201)) and describes its greatness. For any text to be valid, the
adjective ‘nirdoshha’ in the Shloka. The essence of
author of the text should have thorough knowledge of the
third chapter is that one has to contemplate on Brahman
subject. Also he should have concern to teach that truth.
through dispassion and devotion, and through
He should also have perfect senses along with intellectual
contemplation one should realize Brahman. The words
(+¶(cid:201)„(cid:228) (cid:201) ˚·(cid:201)¶(cid:201)„(cid:228) (cid:201)i(cid:201)(cid:201)˚(cid:228){(cid:201) ˚|(cid:201)“(cid:201)i(cid:201)¤(cid:201)¤(cid:201))´ brilliance. Even if Guru knows the truth, he may not teach
‘asheshha visheshatopi priyatamam’
(+(cid:201){“(cid:201)i(cid:201)¤(cid:201)¤(cid:201))´ the disciples if they are not worthy. If the disciples are
‘aapyatamam’ have briefly explained the meaning
qualified to learn the teachings and if they are beloved of
of third chapter. The meaning of these words is that by
the Guru then there is no reason to hide the truth. Even if
giving up all worldly fancies one has to make efforts to see
teacher and students have these qualifications, for the sake
the Lord through devotion. Moksha means approaching the
of fun, there are occasions where untruth is entertained. A
Lord in a special way, though He is all pervading. The forth
chapter is the description of Moksha. The word ‘aapyatama’ teacher who knows the truth will not deceive worthy and
(+(cid:201){“(cid:201)i(cid:201)¤(cid:201)˘)
in the Shloka, by indicating attaining the Lord in beloved disciple on the occasion of serious discussion of
a special way is Moksha, has briefed the meaning of the the philosophical truth. That text which is preached in order
forth chapter. Thus the invocation Shloka has attempted to to reveal the truth without any deception should be a valid
teach all the essence of this whole BrahmaSuutra. PramaaNa. This beautiful combination of teacher, student
and the occasion is called ‘vaktRi-shrotRi prasakti
Shree Madhvacharya has worshipped Shree Narayana
(·(cid:201)H(cid:222)(cid:242) ‚(cid:201)(cid:201)(cid:228)i(cid:201)(cid:222) |(cid:201)”(cid:201)˛”H(cid:242))
aanukuulya.’ There cannot be any chance
in the first Shloka. In the second Shloka, he invokes the
for ignorance, illusion and deception. Such a text is called
Prathama Adhyaaya 5 6 Shreemannyaayasudhaasaara
(+˚J(cid:201)(cid:153)(cid:244) ·(cid:201)(cid:228)nø |(cid:201)˚i(cid:201){(cid:201)(cid:201)t)
veda pratipaadya’ (who is described in blessings of Veda Vyaasa who is the teacher of the entire
(·(cid:201)xt)
all the Vedaas ), ‘vandya’ (worshipped by all). universe and his special Guru. Though Shree Veda Vyaasa
(·(cid:201)xnøx(cid:201))
‘vandana’ means contemplation in the mind. is the incarnation of Narayana, Shree Madhvacharya has
Discussion is also a kind of contemplation. Hence vandana prayers in two ways to the Lord as God and as Guru. The
(·(cid:201)xt)
also means discussion. The adjective ‘vandya’ in the purpose of this is to teach his disciples to worship both
Shloka indicates that enquiry into Brahman should be their Guru and the Lord who are different for others.
conducted.
The Validity of BrahmaSuutra
In the second chapter the Lord is established as free
Shree Madhvacharya after the invocation Shloka and
from defects by solving all other objections. The meaning
before interpreting the BrahmaSuutra, establishes its validity
of the second chapter of BrahmaSuutra is briefed by an
(˚x(cid:201)nø(cid:201)(cid:230)„(cid:201)) and describes its greatness. For any text to be valid, the
adjective ‘nirdoshha’ in the Shloka. The essence of
author of the text should have thorough knowledge of the
third chapter is that one has to contemplate on Brahman
subject. Also he should have concern to teach that truth.
through dispassion and devotion, and through
He should also have perfect senses along with intellectual
contemplation one should realize Brahman. The words
(+¶(cid:201)„(cid:228) (cid:201) ˚·(cid:201)¶(cid:201)„(cid:228) (cid:201)i(cid:201)(cid:201)˚(cid:228){(cid:201) ˚|(cid:201)“(cid:201)i(cid:201)¤(cid:201)¤(cid:201))´ brilliance. Even if Guru knows the truth, he may not teach
‘asheshha visheshatopi priyatamam’
(+(cid:201){“(cid:201)i(cid:201)¤(cid:201)¤(cid:201))´ the disciples if they are not worthy. If the disciples are
‘aapyatamam’ have briefly explained the meaning
qualified to learn the teachings and if they are beloved of
of third chapter. The meaning of these words is that by
the Guru then there is no reason to hide the truth. Even if
giving up all worldly fancies one has to make efforts to see
teacher and students have these qualifications, for the sake
the Lord through devotion. Moksha means approaching the
of fun, there are occasions where untruth is entertained. A
Lord in a special way, though He is all pervading. The forth
chapter is the description of Moksha. The word ‘aapyatama’ teacher who knows the truth will not deceive worthy and
(+(cid:201){“(cid:201)i(cid:201)¤(cid:201)˘)
in the Shloka, by indicating attaining the Lord in beloved disciple on the occasion of serious discussion of
a special way is Moksha, has briefed the meaning of the the philosophical truth. That text which is preached in order
forth chapter. Thus the invocation Shloka has attempted to to reveal the truth without any deception should be a valid
teach all the essence of this whole BrahmaSuutra. PramaaNa. This beautiful combination of teacher, student
and the occasion is called ‘vaktRi-shrotRi prasakti
Shree Madhvacharya has worshipped Shree Narayana
(·(cid:201)H(cid:222)(cid:242) ‚(cid:201)(cid:201)(cid:228)i(cid:201)(cid:222) |(cid:201)”(cid:201)˛”H(cid:242))
aanukuulya.’ There cannot be any chance
in the first Shloka. In the second Shloka, he invokes the
for ignorance, illusion and deception. Such a text is called
Prathama Adhyaaya 7 8 Shreemannyaayasudhaasaara
(+(cid:201)(cid:148)(cid:201)·(cid:201)(cid:201)C“(cid:201))
‘aaptavaakya’ . BrahmaSuutra is regarded as such Even in the Upanishads this BrahmaSuutra is
(+(cid:201)(cid:148)(cid:201)·(cid:201)(cid:201)C“(cid:201)) ({(cid:201)fiœ˚·(cid:201)t(cid:201))
a great ‘aaptavaakya’ . The author of this text Shree recognized as Paravidya . All the Vedic statements,
Veda Vyaasa, is the incarnation of omniscient God. Shree which are apparently dealing with karma when there is no
Veda Vyaasa, who taught Vedaas to Brahma and other demi- connection to the logic that is mentioned in BrahmaSuutra,
(+{(cid:201)fiœ˚·(cid:201)t(cid:201))
gods and who wrote the great scriptures like Mahabhaarata are categorized in the group Aparavidya .
etc., cannot have ignorance and doubt. He must have perfect Subsequently Upanishad has described paravidya as a
philosophical knowledge. We can understand his concerns means of knowledge of God. When all the scriptures other
in preaching the truth since he has written all such great than BrahmaSuutra belong to the category of aparavidya,
texts. Is there any possibility for defective senses for such the one which is described as paravidya should be only
a great soul? Brahma and other gods who were taught by BrahmaSuutra. The BrahmaSuutra alone which is
Veda Vyaasa are themselves the teachers of the world. There determining the meaning of the Vedaas is called paravidya.
cannot be any doubt of their qualifications as students. They Similarly Vedaas which are expounding reality of Brahman
are also popular as most beloved of God. When there was with the help of BrahmaSuutra are also considered as
a chaos in the world due to lack of knowledge, Brahma and Paravidya. Thus BrahmaSuutra is regarded as paravidya
other gods prayed to the Lord because of their mercy of the because it is supporting Vedaas which are paravidya. Even
virtuous people. As a result, the stream of teachings flowed Vedaas become aparavidya when there is no support of
from the Lord Veda Vyaasa. Therefore it is not an occasion BrahmaSuutra. Paravidya means supreme PramaaNa since
for entertainment for the world. Is there any chance for a it deals with supreme Brahman. This is the characteristic
doubt in the validity of such great teachings of a perfect of BrahmaSuutra. Thus we can establish validity of
teacher of the world to the most deserving gods at the BrahmaSuutra on the basis of Upanishads and logic.
important occasion of blessing the world? A perfect teacher,
qualified students and great occasion are joined together.
Moreover this text explains the subjects dealt in Vedaas
using logic. Hence it has the support of Veda and logic.
Thus Brahmasutra can be regarded as supreme valid for
(+(cid:201)(cid:148)(cid:201)·(cid:201)(cid:201)C“(cid:201))
three reasons; it is Aaptavaakya , and it has the
support of Veda and logic.
Prathama Adhyaaya 7 8 Shreemannyaayasudhaasaara
(+(cid:201)(cid:148)(cid:201)·(cid:201)(cid:201)C“(cid:201))
‘aaptavaakya’ . BrahmaSuutra is regarded as such Even in the Upanishads this BrahmaSuutra is
(+(cid:201)(cid:148)(cid:201)·(cid:201)(cid:201)C“(cid:201)) ({(cid:201)fiœ˚·(cid:201)t(cid:201))
a great ‘aaptavaakya’ . The author of this text Shree recognized as Paravidya . All the Vedic statements,
Veda Vyaasa, is the incarnation of omniscient God. Shree which are apparently dealing with karma when there is no
Veda Vyaasa, who taught Vedaas to Brahma and other demi- connection to the logic that is mentioned in BrahmaSuutra,
(+{(cid:201)fiœ˚·(cid:201)t(cid:201))
gods and who wrote the great scriptures like Mahabhaarata are categorized in the group Aparavidya .
etc., cannot have ignorance and doubt. He must have perfect Subsequently Upanishad has described paravidya as a
philosophical knowledge. We can understand his concerns means of knowledge of God. When all the scriptures other
in preaching the truth since he has written all such great than BrahmaSuutra belong to the category of aparavidya,
texts. Is there any possibility for defective senses for such the one which is described as paravidya should be only
a great soul? Brahma and other gods who were taught by BrahmaSuutra. The BrahmaSuutra alone which is
Veda Vyaasa are themselves the teachers of the world. There determining the meaning of the Vedaas is called paravidya.
cannot be any doubt of their qualifications as students. They Similarly Vedaas which are expounding reality of Brahman
are also popular as most beloved of God. When there was with the help of BrahmaSuutra are also considered as
a chaos in the world due to lack of knowledge, Brahma and Paravidya. Thus BrahmaSuutra is regarded as paravidya
other gods prayed to the Lord because of their mercy of the because it is supporting Vedaas which are paravidya. Even
virtuous people. As a result, the stream of teachings flowed Vedaas become aparavidya when there is no support of
from the Lord Veda Vyaasa. Therefore it is not an occasion BrahmaSuutra. Paravidya means supreme PramaaNa since
for entertainment for the world. Is there any chance for a it deals with supreme Brahman. This is the characteristic
doubt in the validity of such great teachings of a perfect of BrahmaSuutra. Thus we can establish validity of
teacher of the world to the most deserving gods at the BrahmaSuutra on the basis of Upanishads and logic.
important occasion of blessing the world? A perfect teacher,
qualified students and great occasion are joined together.
Moreover this text explains the subjects dealt in Vedaas
using logic. Hence it has the support of Veda and logic.
Thus Brahmasutra can be regarded as supreme valid for
(+(cid:201)(cid:148)(cid:201)·(cid:201)(cid:201)C“(cid:201))
three reasons; it is Aaptavaakya , and it has the
support of Veda and logic.