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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What are the major similarities and major differences between the philosophies of Sri Ramanujacharya and Sri Adi Shankaracharya? Sutra by itself is unintelligible, unless it is read with the aid of a commentary. Continued from Part One. Purvapakshin who raises doubts ; the Siddanthikadeshin who argues against objections, but only provides partial answers ; and Siddhantin the wise one who concludes providing the right answers.

The liberation according to Dravida is that the individual self residing in peace with the Highest Self; and that is granted by the grace of the Lord. Brevity became its bodhatana essential character.

Along with it, grew the number of enemies, i. Jnana-kanda is about Brahman that already exists; it pertains to the ultimate purpose which is true knowledge of Self, and it is addressed to one who is intent on liberation. This Vritti is of cardinal importance to the history of Sri Vaishnava philosophy, because Sri Ramanuja mentioned that he followed the interpretations of Bodhayana while commenting on the Brahma Sutras of Badarayana.


Bharuchi refers to the distinction between dualists and non-dualists amongst Vedantins. The Sutras often became so terse as to be inscrutable.

Clearly, Sankara presented a different philosophy from that of the venerable sage. The problem was worse compounded when a Sutra was repeated number of times. And, also according to Manimekhalai, Krtakoti was a scholar of Mimamsa and was reckoned along with Vyasa and Jaimini. What is the Origin of Bramha Sutras? With the crossover of the core group of scholars from the North West towards the East, the intellectual capital of the then ancient India shifted from Takshashila to Pataliputra.

There have been many eminent persons in various fields of study going by the name of Baudhayana. It even spread to various branches of secular knowledge, such as: Nagesha Bhatta author of Manjusha and Shpota-vada identifies Sage Sphotayana, bodhayanw by Panini in one of his rule, as the originator of the Sphota concept.

However, none of his works on Vedanta has survived. Srauta, Grihya and Dharma; and when it is divided into four divisions, the Sulbha Sutra is included. But, its Sutra form is terse and tightly knit; rather highly abbreviated.

His focus is on cognition and language. That is also quite possible because vgitti the vast time difference between the two.


But, to dismay vvritti all, the concept of Sutra was often carried to its extremes. It is eternal and has a form which is beyond the senses; yet, it resides in everything and controls the desires of all the deities and beings.


The vrutti Sutrakaras too during their examinations Sastrakara — Pariksha exhibited the range of their knowledge as also of their creative genius. Koorathazhwanalso known as Kuresa and Srivatsanka Mishra, was the chief disciple of the great Vaishnavite acharya Ramanuja.

Re: Bodhayana Mahrishi

That utility was provided by Vararuchi-Katyayana who wrote a VartikaBodhayzna or brief explanations on selected Sutras of Astadhyayi. The theory is that Brahman first manifested itself as Sound and then as form.

Perhaps the increasing practice of writing books to impart knowledge instead of depending on oral transmissions also contributed towards this development. The Knowledge That Liberates, writes: And, because of that, perhaps, he wrote commentaries on both the Purva and Uttara Mimamsa.

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

With his system it became possible to say whether or not a sequence of sounds represented a correct utterance in the bhasha Sanskrit. And, their tradition regards Bodhayana second only to the author of Brahma Sutra Badarayana. Bodhwyana, that was also significant in another way. The other reason could be that the Vedanta scholars frequently referred to a Vrttikara, without, however, mentioning his name.