Brahmasutra Bhashya is the commentary on Brahma Sutra by Sri Madhvacharya. Brahmasutra of Veda Vyasa or Badarayana constitute the principal text of Vedanta. In the opening benedictory verse, Madhvacharya indicates that the first chapter declares Brahman as gunapurna (full of auspicious qualities). The second chapter says that He is doshavarjita (free from all blemishes). The third chapter deals with spiritual practices to reach jneya (Him). The fourth describes the rewards of moksha (salvation).
The first chapter, Samanvayadhyaya, contains four sections distributed
into different adhikaranas or sub-sections. The first adhikarana is known as
Jijnasadhikarana. It has one sutra only – Om Athato Brahma Jijnasa Om. The
aphorism instructs an individual after becoming atha (eligible) should acquire the
knowledge of jijnasa (Brahman) by listening to Shastras, contemplating, and
meditating, since that leads to moksha. Sri Madhvacharya declares that the
Brahman referred to is none other than Bhagavan Srihari Vishnu (Brahma-Sabdasya
Vishnureva). In the Dvaita tradition every sutra is prefixed and suffixed by
om, because every sutra is an independent Veda Vidya (Vedic knowledge).
The second adhikarana (Janmadhikaranam) defines that Brahman
is the sole cause of creation which includes the eight functions up to
salvation. That is his self attribute (svabhava). The third
(shastrayonitvadhikaranam) states that Brahman is beyond the scope of
perception and inference. He is cognized by Shastras alone. The fourth
(Samanvayadhikaranam) explains how to interpret a Vedic passage correctly.
There are six determinative parameters (sadvidha tatparya lingas). The fifth
(Ikstyadhikaranam) describes that Brahman can be know through Shastras only to
some extent and not comprehensively. These five adhikarnas are introductory.
The rest of this chapter aims at declaring that all words
and sounds primarily denote Brahman only. For that purpose, all words in Vedic
literature are grouped into five classes –
- Words that popularly convey Brahman (Vishnu)
- Words that convey other than Brahman
- Characteristics that convey other than Brahman
- Words that convey both Brahman and others
- Words that convey others only
- In the rest of the first section – names coming under Adhidaivika, adhibhautika and characteristic features like Jyotih, Gayatri, etc., are conclusively proved to denote Brahman (Bhagavan Vishnu).
- In section 2 of the first chapter, characteristic features like all-pervasiveness, invisibility, etc., are explained to mean Vishnu.
- Section 3 propounds that all the Vedic words having a double sense like bhuma, akshara, dahara, etc., ultimately convey Vishnu.
- Section 4 propounds that shunya, avara (low), dukhi (sad), prakriti (all feminine names), etc., are all primarily attributed to Para-Brahman with the special application of etymological meanings. All this goes to prove that Brahman (Vishnu) is Supreme and is full of auspicious attributes.
The chapter II called Avirodhadhyaya also has four sections.
- In the first section, it refutes Smritis which hold views opposite to Shrutis.
- In section 2, it refutes the opposite views of the schools like Samkhya, Charvaka, Bauddha, etc.
- Section 3 resolves apparent contradictions in Shrutis sorted out.
- Section 4 sorts out the faulty reasoning based on Shrutis through suitable interpretations.
The third Sadhanadhyaya and the fourth chapter Phaladhyaya
have also four sections each. The section-wise contents of the chapters are as
follows – the third chapter – section 1 lays emphasis on renunciation, and
warns not to leave the righteous path. The rare glories of God are described in
infuse a spirit of firm devotion in an individual. These two are
pre-requisites. Section 3 – Actual spiritual practices are described. Depending
upon the ability of the aspirant, one has to meditate on atman and other
prescribed attributes of Brahman. Section 4 – As a result of the intense
practice with devotion his vision is envisaged. Such an individual is called aparokshajnani.
Privileges of such a person are also described.
Chapter IV, Phaladhyaya: Section 1 reiterates jijnasa and meditation on atman to be continued even after his vision. For such a person, except that immanent, other karmas (accumulated and future actions) remain untouched. Section 2 informs detachment of soul from the body. Devas get absorbed in the higher gods. There are separate procedures for human knowers (jnanis). Section 3 describes how Devas reach God through their senior gods. The path of jnana yogis, and that of karma yogis are described. Section 4 says it is said that all the muktas (liberated souls) reach Parabrahman. The remain distinct from Parabrahman. They have no material body. All the wishes of muktas are at once fulfilled. They enjoy eternal bliss. Muktis is of four types according to their sadhana; viz. sayujya, sarupya, samipya, and salokya. Once muktas reach Hari’sa bode, they never return to the mudane world, the samsara.