Vedanta-Sutras Part I · 2 of 103

Introduction (Part 2)

This is a task which would have to be undertaken even if Sankara's views as to the true meaning of the Sûtras and Upanishads had never been called into doubt on Indian soil, although in that case it could perhaps hardly be entered upon with much hope of success; but it becomes much more urgent, and at the same time more feasible, when we meet in India itself with systems claiming to be Vedântic and based on interpretations of the Sûtras and Upanishads more or less differing from those of Sankara. The claims of those systems to be in the possession of the right understanding of the fundamental authorities of the Vedânta must at any rate be examined, even if we should finally be compelled to reject them.

It appears that already at a very early period the Vedânta-sûtras had come to be looked upon as an authoritative work, not to be neglected by any who wished to affiliate their own doctrines to the Veda. At present, at any rate, there are very few Hindu sects not interested in showing that their distinctive tenets are countenanced by Bâdarâyana's teaching. Owing to this the commentaries on the Sûtras have in the course of time become very numerous, and it is at present impossible to give a full and accurate enumeration even of those actually existing, much less of those referred to and quoted. Mr. Fitz-Edward Hall, in his Bibliographical Index, mentions fourteen commentaries, copies of which had been inspected by himself. Some among these (as, for instance, Râmânuga's Vedânta-sâra, No. XXXV) are indeed not commentaries in the strict sense of the word, but rather systematic expositions of the doctrine supposed to be propounded in the Sûtras; but, on the other hand, there are in existence several true commentaries which had not been accessible to Fitz-Edward Hall. it would hardly be practical--and certainly not feasible in this place--to submit all the existing bhâshyas to a critical enquiry at once. All we can do here is to single out one or a few of the more important ones, and to compare their interpretations with those given by Sankara, and with the text of the Sûtras themselves.

The bhâshya, which in this connexion is the first to press itself upon our attention, is the one composed by the famous Vaishnava theologian and philosopher Râmânuga, who is supposed to have lived in the twelfth century. The Râmânuga or, as it is often called, the Srî-bhâshya appears to be the oldest commentary extant next to Sankara's. It is further to be noted that the sect of the Râmânugas occupies a pre-eminent position among the Vaishnava, sects which themselves, in their totality, may claim to be considered the most important among all Hindu sects. The intrinsic value of the Srî-bhâshya moreover is--as every student acquainted with it will be ready to acknowledge--a very high one; it strikes one throughout as a very solid performance due to a writer of extensive learning and great power of argumentation, and in its polemic parts, directed chiefly against the school of Sankara, it not unfrequently deserves to be called brilliant even. And in addition to all this it shows evident traces of being not the mere outcome of Râmânuga's individual views, but of resting on an old and weighty tradition.

This latter point is clearly of the greatest importance. If it could be demonstrated or even rendered probable only that the oldest bhâshya which we possess, i. e. the Sankara-bhâshya, represents an uninterrupted and uniform tradition bridging over the interval between Bâdarâyana, the reputed author of the Sûtras, and Sankara; and if, on the other hand, it could be shown that the more modern bhâshyas are not supported by old tradition, but are nothing more than bold attempts of clever sectarians to force an old work of generally recognised authority into the service of their individual tenets; there would certainly be no reason for us to raise the question whether the later bhâshyas can help us in making out the true meaning of the Sûtras. All we should have to do in that case would be to accept Sankara's interpretations as they stand, or at the utmost to attempt to make out, if at all possible, by a careful comparison of Sankara's bhâshya with the text of the Sûtras, whether the former in all cases faithfully represents the purport of the latter.

In the most recent book of note which at all enters into the question as to how far we have to accept Sankara as a guide to the right understanding of the Sûtras (Mr. A. Gough's Philosophy of the Upanishads) the view is maintained (pp. 239 ff.) that Sankara is the generally recognised expositor of true Vedânta doctrine, that that doctrine was handed down by an unbroken series of teachers intervening between him and the Sûtrakâra, and that there existed from the beginning only one Vedânta doctrine, agreeing in all essential points with the doctrine known to us from Sankara's writings. Mr. Gough undertakes to prove this view, firstly, by a comparison of Sankara's system with the teaching of the Upanishads themselves; and, secondly, by a comparison of the purport of the Sûtras--as far as that can be made out independently of the commentaries--with the interpretations given of them by Sankara. To both these points we shall revert later on.

Meanwhile, I only wish to remark concerning the former point that, even if we could show with certainty that all the Upanishads propound one and the same doctrine, there yet remains the undeniable fact of our being confronted by a considerable number of essentially differing theories, all of which claim to be founded on the Upanishads.

And with regard to the latter point I have to say for the present that, as long as we have only Sankara's bhâshya before us, we are naturally inclined to find in the Sûtras--which, taken by themselves, are for the greater part unintelligible--the meaning which Sankara ascribes to them; while a reference to other bhâshyas may not impossibly change our views at once.--Meanwhile, we will consider the question as to the unbroken uniformity of Vedântic tradition from another point or view, viz. by enquiring whether or not the Sûtras themselves, and the Sankara-bhâshya, furnish any indications of there having existed already at an early time essentially different Vedântic systems or lines of Vedântic speculation.

Beginning with the Sûtras, we find that they supply ample evidence to the effect that already at a very early time, viz. the period antecedent to the final composition of the Vedânta-sûtras in their present shape, there had arisen among the chief doctors of the Vedânta differences of opinion, bearing not only upon minor points of doctrine, but affecting the most essential parts of the system. In addition to Bâdarâyana himself, the reputed author of the

Sûtras, the latter quote opinions ascribed to the following teachers: Âtreya, Âsmarathya, Audulomi, Kârshnâgini, Kâsakritsna, Gaimini, Bâdari. Among the passages where diverging views of those teachers are recorded and contrasted three are of particular importance.

Firstly, a passage in the fourth pâda of the fourth adhyâya (Sûtras 5-7), where the opinions of various teachers concerning the characteristics of the released soul are given, and where the important discrepancy is noted that, according to Audulomi, its only characteristic is thought (kaitanya), while Gaimini maintains that it possesses a number of exalted qualities, and Bâdarâyana declares himself in favour of a combination of those two views.--The second passage occurs in the third pâda of the fourth adhyâya (Sûtras 7-14), where Gaimini maintains that the soul of him who possesses the lower knowledge of Brahman goes after death to the highest Brahman, while Bâdari--whose opinion is endorsed by Sankara--teaches that it repairs to the lower Brahman only--Finally, the third and most important passage is met with in the fourth pâda of the first adhyâya (Sûtras 20-22), where the question is discussed why in a certain passage of the Brihadâranyaka Brahman is referred to in terms which are strictly applicable to the individual soul only.

In connexion therewith the Sûtras quote the views of three ancient teachers about the relation in which the individual soul stands to Brahman. According to Âsmarathya (if we accept the interpretation of his view given by Sankara and Sankara's commentators) the soul stands to Brahman in the bhedâbheda relation, i.e. it is neither absolutely different nor absolutely non-different from it, as sparks are from fire. Audulomi, on the other hand, teaches that the soul is altogether different from Brahman up to the time when obtaining final release it is merged in it, and Kâsakritsna finally upholds the doctrine that the soul is absolutely non-different from Brahman; which, in, some way or other presents itself as the individual soul.

That the ancient teachers, the ripest outcome of whose speculations and discussions is embodied in the Vedânta-sûtras, disagreed among themselves on points of vital importance is sufficiently proved by the three passages quoted. The one quoted last is specially significant as showing that recognised authorities--deemed worthy of being quoted in the Sûtras--denied that doctrine on which the whole system of Sankara hinges, viz. the doctrine of the absolute identity of the individual soul with Brahman.

Turning next to the Sankara-bhâshya itself, we there also meet with indications that the Vedântins were divided among themselves on important points of dogma. These indications are indeed not numerous: Sankara, does not on the whole impress one as an author particularly anxious to strengthen his own case by appeals to ancient authorities, a peculiarity of his which later writers of hostile tendencies have not failed to remark and criticise. But yet more than once Sankara also refers to the opinion of 'another,' viz., commentator of the Sûtras, and in several places Sankara's commentators explain that the 'other' meant is the Vrittikâra (about whom more will be said shortly).

Those references as a rule concern minor points of exegesis, and hence throw little or no light on important differences of dogma; but there are two remarks of Sankara's at any rate which are of interest in this connexion.

The one is made with reference to Sûtras 7-14 of the third pâda of the fourth adhyâya; 'some,' he says there, 'declare those Sûtras, which I look upon as setting forth the siddhânta view, to state merely the pûrvapaksha;' a difference of opinion which, as we have seen above, affects the important question as to the ultimate fate of those who have not reached the knowledge of the highest Brahman.--And under I, 3, 19 Sankara, after having explained at length that the individual soul as such cannot claim any reality, but is real only in so far as it is identical with Brahman, adds the following words, 'apare tu vâdinah pâramârthikam eva gaivam rûpam iti manyante asmadîyâs ka kekit,' i. e.

other theorisers again, and among them some of ours, are of opinion that the individual soul as such is real.' The term 'ours,' here made use of, can denote only the Aupanishadas or Vedântins, and it thus appears that Sankara himself was willing to class under the same category himself and philosophers who--as in later times the Râmânugas and others--looked upon the individual soul as not due to the fictitious limitations of Mâyâ, but as real in itself; whatever may be the relation in which they considered it to stand to the highest Self.

From what precedes it follows that the Vedântins of the school to which Sankara himself belonged acknowledged the existence of Vedântic teaching of a type essentially different from their own. We must now proceed to enquire whether the Râmânuga system, which likewise claims to be Vedânta, and to be founded on the Vedânta-sûtras, has any title to be considered an ancient system and the heir of a respectable tradition.

It appears that Râmânuga claims--and by Hindu writers is generally admitted--to follow in his bhâshya the authority of Bodhâyana, who had composed a vritti on the Sûtras. Thus we read in the beginning of the Srî-bhâshya (Pandit, New Series, VII, p. 163), 'Bhagavad-bodhâyanakritâm vistîrnâm brahmasûtra-vrittim pûrvâkâryâh samkikshipus tanmatânusârena sûtrâksharâni vyâkhyâsyante.' Whether the Bodhâyana to whom that vritti is ascribed is to be identified with the author of the Kalpa-sûtra, and other works, cannot at present be decided. But that an ancient vritti on the Sûtras connected with Bodhâyana's name actually existed, there is not any reason to doubt. Short quotations from it are met with in a few places of the Srî-bhâshya, and, as we have seen above, Sankara's commentators state that their author's polemical remarks are directed against the Vrittikâra. In addition to Bodhâyana, Râmânuga appeals to quite a series of ancient teachers--pûrvâkâryâs--who carried on the true tradition as to the teaching of the Vedânta and the meaning of the Sûtras. In the Vedârthasangraha--a work composed by Râmânuga himself--we meet in one place with the enumeration of the following authorities: Bodhâyana, Tanka, Dramida, Guhadeva, Kapardin, Bharuki, and quotations from the writings of some of these are not unfrequent in the Vedârthasangraha, as well as the Srî-bhâshya.

The author most frequently quoted is Dramida 1, who composed the Dramida-bhâshya; he is sometimes referred to as the bhâshyakâra. Another writer repeatedly quoted as the vâkyakâra is, I am told 2, to be identified with the Tanka mentioned above. I refrain from inserting in this place the information concerning the relative age of these writers which may be derived from the oral tradition of the Râmânuga sect. From another source, however, we receive an intimation that Dramidâkârya or Dravidâkârya preceded Sankara in point of time. In his tîkâ on Sankara's bhâshya to the Khândogya Upanishad III, 10, 4, Ânandagiri remarks that the attempt made by his author to reconcile the cosmological views of the Upanishad with the teaching of Smriti on the same point is a reproduction of the analogous attempt made by the Dravidâkârya.