[Chaturamnaya] Sri Sankara Bhagavatpada, Commentator Par Excellence (1)

[S Jayanarayanan]

An Introduction to Sankara's Commentary on the Brahma Sutras by
the present Pontiff of Sringeri Math follows.
http://svbf.org/journal/vol1no3/bhagavatpada.pdf

Sri Sankara Bhagavatpada
Commentator Par Excellence

JAGADGURU SRI BHARATI TIRTHA MAHASWAMIGAL

* The Acharya’s bhashya on the Brahmasutras is the fruit of the austerities of all
scholars. Those who taste this elixir will know no birth, no death.

Sri Sankara Bhagavatpada, famous for his profound knowledge in
all branches of learning, has been acclaimed by all men of letters as
the commentator par excellence of Prasthana Traya. This consists
of the Upanishads, Brahma Sutras and the Bhagavad Gita. The
Bhagavatpada’s commentaries, which deal with matters of deep
import, shine as examples of a majestic and magnificent work.

Karma-cum-Jnana

Sri Bhagavatpada has categorically established in his commentary
that liberation is attained only through knowledge of the Self, and
not by a combination of karma and jnana. Even inconsistencies
apparent in some of the passages in the Brahma Sutras, Upanishads
and the Bhagavad Gita have been cleared by the Bhagavatpada by
his deep and thorough elucidation.

In the Bhagavad Gita, we have passages, such as
Karamanyevadhikaraste ma phaleshu kadachana, kuru karmaiva
tasmat tvam, which emphasize the importance of karma for
mankind. We also have other verses which declare Yad jnatva
amrutamasnute, and Tato mam tatvato jnatva. These uphold the
path of jnana as the means to liberation. Hence some people may
wonder whether it is not the Lord’s intention that only a
combination of karma and jnana will lead to liberation.

These inconsistencies were explained away by the Bhagavatpada
who said that the two paths, namely the path of karma and the path
of jnana, apply to persons of different categories. He wrote in his
commentary on the Gita: "The path of karma concerns the
unenlightened, while the path of jnana is preceded by the
abandonment of all karmas for the enlightened."

In the same way, he corrected the wrong impressions based on a
superficial reading of some passages in the Isavasyopanishad. In
his commentary, he argued that the two paths are not advocated for
all desirous of liberation. Indeed, the applicability of each path
depends on the individual qualification. Thus he said there was no
inconsistency in the text.
 
 
(To be Continued)