In preparing his own commentary on the Brahma-sutras, Sri Ramanujacharya wished to study Bodhayana’s Vritti, which at that time was. Ramanuja is following Bodhayana Vrutti because he is saying that in > the Sri Bhashya. Then is it true Bodhayana Vrutti is agreeing with. Visistadvaitis are mistaking Upavarsha and saying he is same as Bodhayana. They are saying his Vrutti is Bodhayana Vrutti. In Ramanuja.

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And, both were particularly interested in Sabda.

Re: Bodhayana Mahrishi

The actual reason was that, Kuresan had closed the brass doors of his home, after completing his daily routine of feeding the poor. In explaining Brahma Sutra 1. Bodha is also the name of a Risi in the Mantra Patha 2.

The Bodhayana Vrtti or what has remained of it is traditionally respected by the followers of Sri Ramanuja. But, somehow, he appeared to believe in the Upanishad description of Brahman with four feet chatush paada. A beginning was made here of the classical literature as also of the Indian sciences. He reckons Bodhayana as the foremost among his Purva-charyas the revered Masters of his tradition. Vedanta texts can only prepare you for that and point the way towards its experience.

Sankaracharya respectfully refers to a Vritti-kaara ostensibly Bodhayana in his own commentary on the Sutras, pointedly refuting the Vritti-kaara’s opinions in several key places. To incur more trouble, the pundits went still further to put a condition that no notes must be taken, by reading the vritti.

Posted by sreenivasaraos on September 20, in Bodhayana-Upavarsha. Both believed that Sabda is eternal and manifests itself; and, is not created. If yes, virtti did he preach Mayavada?


It is the source, the womb of all matter bhuta yoni. Sri Sankara also cites Dravida as an authority at the beginning of his commentary on Chandogya Upanishad 3. Jaimini the champion of Purva Mimamsa strongly holds the view that performance of rituals as prescribed by the Vedas is the fundamental duty of a householder.

[Advaita-l] Question on Bodhayana and Upavarsha Vruttis of Brahma Sutras

What is Brahma Muhurt? Following his lead, the latter Sub-commentators of Advaita School, Anandajnana and Govindananda, recognize Upavarsha as the most eminent Vrttikara.

However, there are very interesting references and comments linking Bodhayana with Upavarsha. It is not clear in which sense he understood it. He is also credited with commentary on Vishnudharmasutra.

He emphasized that Upanishads are the means towards attaining Brahman.

[Advaita-l] Question on Bodhayana and Upavarsha Vruttis of Brahma Sutras

The aim of Jnana-kanda, he said, is liberation Moksha. Kapardin Kapardin is a peculiar name.

Sri Bodhyana too was a votary of Samucchaya-vada. Another ancient writer Sundarapandya Ca. After mentioning that his own explanations of the Brahma Sutras would be in accordance with the interpretations provided by these ancient teachers, Sri Ramanuja commences his Sri Bhashya with the discussion on the first Sutra of the Brahma Sutra: Bodhayana appears to have been essentially a theist; and, his views, generally, were closer to those of Sri Ramanuja and Sri Bhaskara.

He declared that all beings are Brahman, and therefore the question of discrimination did not arise. In the later Vedic literature, there are references to Baudhayana as the earliest of the Sutrakaras; his bodjayana being Bharadwaja, Apastamba and Bodhagana.


It is the basic and the accepted text. Accordingly, in the commentary on the Sutra in question also he does not name or specify the Sphotavadin who in the present case is the Purvapakshin. Of everything That is the inmost Self. Thus, subtle body is un-manifest a-vyaktawhile the gross body is manifest vyakta. But, all those works ascribed Bodhayana are dispersed and lost; and none is available now. The term Sutra literally means a thread; say, such as the one over which gems are strewn sutre mani gana bodhayan.

The approach of Sri Sankara to the Upanishads in general and to the Brahma Sutra in particular presents a very interesting and a striking contrast.

It becomes very difficult to unfathom the intentions of the Sutrakara. Traditionally, he is placed before Dramidacharya.

Part of a series on. The time of Upavarsha. Upanishads a Sri Sankara regards himself as the votary of Upanishads Aupanishada. According to Dravida the Highest Self and individual self vodhayana to the same genus Jati just as the sparks coming out of the fire bodhajana are not identical.

But, once the subject-object differentiation is erased they no longer matter. He is also, said to have, pioneered the method of logic called Adhyaropa-Apavada which boduayana in initially assuming a position and later withdrawing the assumption, after a discussion. His focus is on cognition and language.

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