[Advaita-l] Regarding the Pancharatra, Shankara is one with Purvamimamsa

[Raghav Kumar Dwivedula]

The following was already indicated elsewhere by saying that Shankara uses
the word sUtra in a different way. But just thought of elaborating it as I
understand it.

In gita 13.4 we have
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।

ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ ४ ॥
 भाष्यम्
<http://advaitasharada.sringeri.net/display/bhashya/Gita?page=13&id=BG_C13_V04&hlBhashya=%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0#bhashya-BG_C13_V04>
ऋषिभिः वसिष्ठादिभिः बहुधा बहुप्रकारं गीतं कथितम् । छन्दोभिः छन्दांसि
ऋगादीनि तैः छन्दोभिः विविधैः नानाभावैः नानाप्रकारैः पृथक् विवेकतः गीतम् ।
किञ्च, ब्रह्मसूत्रपदैश्च एव ब्रह्मणः सूचकानि वाक्यानि ब्रह्मसूत्राणि तैः
पद्यते गम्यते ज्ञायते इति तानि पदानि उच्यन्ते तैरेव च
क्षेत्रक्षेत्रज्ञयाथात्म्यम् ‘गीतम्’ इति अनुवर्तते । ‘आत्मेत्येवोपासीत’
(बृ. उ. १ । ४ । ७)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=1&id=BR_C01_S04_V07&hl=%E0%A4%86%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A5%87%E0%A4%B5%E0%A5%8B%E0%A4%AA%E0%A4%BE%E0%A4%B8%E0%A5%80%E0%A4%A4>
 इत्येवमादिभिः ब्रह्मसूत्रपदैः आत्मा ज्ञायते, हेतुमद्भिः युक्तियुक्तैः
विनिश्चितैः निःसंशयरूपैः निश्चितप्रत्ययोत्पादकैः इत्यर्थः ॥ ४

We can see something interesting . Shankara doesn't parse the word
brahmasUtra in gita13.4 as referring to the popular brahmasUtras beginning
athAtho brahma jiGYAsa etc. Instead he refers to brief vedic statements
such as 'AtmA ityeva upAsIta' as being brahmasUtras.

This is to avoid the awkward situation that arises of having to say that
vyAsa  is referencing his own compositions viz., the shArIraka sUtras in
his own other work viz., gItA of MB. And these bAdarAyaNa sUtras whenever
they talk of smRti as in BS1.3.23 and BS2.3.45 (api ca smaryate) etc., are
referring to the gItA. To avoid such circularity, it has been said by
Shankara that the word brahmasUtra in gItA 13.4 refers to certain pithy
shruti statements themselves.

Om

<raghavkumar00 at gmail.com> wrote:

> One query for you to understand what you are saying
>
> 1. You agree that sutrakAra's name is Badarayana
>
> 2. bhArata-kAra's name is vyAsa
>
> 3. You want to know if it can be positively shown that the composer of the
> MB and BS are identified as one by Shankara , Ramanuja, Bhaskar etc?
>
>
>
> On Wed 18 Jul, 2018, 12:14 PM Kalyan via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>>  //Now it is clear with no ambiguity that Shankara specifies Badrayana as
>> the Brahma sutra author://
>>
>> No one is contesting that sutra author is Badarayana. I could not see any
>> evidence in Shankara bhashya that this person is same as Vyasa.
>>
>>
>>     On Wednesday, July 18, 2018, 12:08:22 AM GMT+5:30, V Subrahmanian <
>> v.subrahmanian at gmail.com> wrote:
>>
>>  Now it is clear with no ambiguity that Shankara specifies Badrayana as
>> the Brahma sutra author:
>> The very last of the BS is introduced by Shankara as - Bhagavan
>> Badarayana Acharya is giving (a) reply in this sutra:
>>
>> सातिशयत्वादन्तवत्त्वम् ऐश्वर्यस्य स्यात् ; ततश्च एषामावृत्तिः प्रसज्येत —
>> इत्यतः उत्तरं भगवान्बादरायण आचार्यः पठति —………
>>
>> अनावृत्तिः शब्दादनावृत्तिः शब्दात् ॥ २२ ॥
>>
>> I had seen the line several times in the Advaita Sharada search but not
>> in conjunction with the sutra and just passed over. It was only due to an
>> external intervention that my attention was drawn to this line again, with
>> the sutra.  In the close to a dozen places where 'Badarayana' occurs in the
>> BS, Shankara invariably adds 'Bhagavan', 'Acharya' to the name. In all the
>> cases the sutra itself has that name and while commenting Shankara gives
>> that honorific.  But in this last sutra, the sutra does not have that name
>> and yet Shankara says '...Badarayana..reads (the sutra).
>> Thus, we have an indirect reference to Vyasa as the sutrakara and a
>> direct reference to Badarayana as the sutrakara. Padmapada salutes
>> 'Badarayana' as Vedanta acharya.  Bhaskara has also said Badarayana as
>> sutrakara.  Anandagiri 13CE commenting on the above bhashya says:  Shankara
>> is saluting the sutrakara.  Ratnaprabha too says it is a puja of the
>> sutrakara.
>> Om Tat Sat
>> On Tue, Jul 17, 2018 at 8:57 PM, Kalyan <kalyan_kg at yahoo.com> wrote:
>>
>>  I am not speculating anything. I am trying to see if there is any
>> evidence supporting Vyasa-Badarayana identity. Your definition of Acharyas
>> does not include Shankara, Bhaskara, Ramanuja.
>>
>>     On Tuesday, July 17, 2018, 8:49:48 PM GMT+5:30, V Subrahmanian <
>> v.subrahmanian at gmail.com> wrote:
>>
>>
>>
>> On Tue, Jul 17, 2018 at 8:04 PM, Kalyan <kalyan_kg at yahoo.com> wrote:
>>
>>  //Unless there was a need felt for it.  For them there was no confusion
>> about this. //
>>
>> This is pure speculation.
>>
>> Actually a Vyasa-Badrayana divide as author of the BS  is what amounts to
>> speculation. We have possibly the earliest Acharyas/authors using these
>> names to denote the author of the BS.
>>
>>
>>
>>
>>
>>
>>
>>
>>
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