3.3.19.

 Context of the Sri Bhashyam

Revision.

The Sri Bhashyam is the most famous and authoritative commentary by Ramanujacharya on the Brahma Sutras of Badarayana (Vyasa). The Brahma Sutras are one of the three foundational texts (along with the Upanishads and the Bhagavad Gita) for Vedantic philosophy, and they seek to systematize the teachings of the Upanishads regarding Brahman (the ultimate reality).

In the Sri Bhashyam, Ramanujacharya presents the Vishishtadvaita (qualified non-dualism) interpretation of these texts. He argues that Brahman is not a formless, impersonal entity (as in Shankara's Advaita Vedanta) but rather has a divine, personal form as Narayana (or Vishnu), who possesses countless auspicious qualities and attributes. Vishishtadvaita emphasizes that the individual soul and the universe are real, distinct from Brahman, yet inseparably united with Brahman in the relationship of sarira-sariri bhava (the body-soul relationship).

Focus of the Adhikarana: Lingabhuyastvat Adhikaranam (Brahma Sutra 3.3.19)

In this particular section, Adhyaya 3 (Chapter 3), Pada 3 (Section 3), and Adhikarana 19, the Sri Bhashyam is discussing the topic of Dahara Vidya and the position of Narayana as Supreme Brahman. Let's break down the components and elaborate on the significance:

1. Sahasrishirsha Anuvaka: The Sahasrishirsha Anuvaka refers to a section in the Vedas (especially the Purusha Sukta in the Rig Veda) that begins with "Sahasrishirsha Purushaḥ..." (meaning "The Purusha has a thousand heads..."). In Vedic cosmology, the Purusha represents the universal cosmic being, and this hymn glorifies the Supreme Person (Purusha) as the source of all creation, who pervades everything and is immanent in all.

According to the Vishishtadvaita interpretation, this hymn is specifically about Lord Narayana, who is identified with the Supreme Brahman, the ultimate cause of the universe. The Sahasrishirsha hymn serves as a key textual proof for Ramanujacharya that Brahman is not formless but a divine, all-powerful, and personal being.

2. Dahara Vidya: Dahara Vidya refers to a meditative practice found in the Chandogya Upanishad (8.1-3), where one is instructed to meditate on Brahman as residing in the small space (Dahara) within the heart. This Vidya emphasizes Brahman’s immanence—the fact that the ultimate reality resides within each individual.

While some commentators might limit this meditation to a specific aspect or form of Brahman, Ramanuja argues in this Adhikarana that Dahara Vidya should not be seen as referring to a lesser or localized form of Brahman. Instead, it points to Narayana as the Supreme Brahman who, while residing in the heart, is still the ultimate, infinite, and transcendent reality.

3. The Key Argument: The Adhikarana (or thematic section) builds upon a Sutra (3.3.19) that deals with the Lingabhuyastva or the “preponderance of indicatory marks.” Essentially, the Sutra states that since many Vedic hymns refer to Brahman as possessing many attributes and powers, this Brahman must be the Supreme Being, Narayana. The indication here is that the attributes associated with Brahman in various texts (e.g., Sahasrishirsha, Purusha Sukta) point towards a Supreme Being who should be worshipped in all Brahma Vidyas, including Dahara Vidya.

"Lingabhuyastvat" means that the preponderance of indicators (the lingas or signs) in the scriptures point to Brahman being Narayana. The text is clear that Narayana is not just a part of a specific vidya (meditation or knowledge) but is to be worshipped and meditated upon in all forms of Brahma Vidya.

The purpose of this section is to establish that the Supreme Brahman being referred to in various Upanishadic Vidyas (such as Dahara Vidya) is none other than Lord Narayana. He is the one who should be meditated upon universally, as Vishnu or Narayana possesses all the attributes and powers described in the Sahasrishirsha Anuvaka.

4. Ramanuja's Interpretation: Ramanuja's commentary emphasizes the personal nature of Brahman. According to his Vishishtadvaita philosophy, Narayana is not a formless entity. Instead, he is the supreme cosmic being with innumerable auspicious qualities—omniscient, omnipotent, and infinitely merciful. This is a direct counter to Shankara’s Advaita Vedanta, where the formless, attributeless Nirguna Brahman is considered the highest reality.

Ramanuja insists that the preponderance of evidence in the Vedic texts points to Narayana as the highest, most complete form of Brahman, encompassing both transcendence (beyond the world) and immanence (within the world and individual hearts). This Supreme Brahman is to be worshipped in all Vidyas, not just Dahara Vidya, because he is the object of all forms of meditation that aim toward liberation.

5. Connection to Previous Adhikaranas:

In the previous Adhikaranas (particularly the Dahara Vidya Adhikarana), there was a discussion about the Dahara Akasha—the small space within the heart that contains the Supreme Being. This section continues that discussion, stating that the Being referred to in the Dahara Vidya and similar meditations is Narayana, who is the same Supreme Brahman described in other Vidyas as well.

The current Adhikarana takes this further by explicitly connecting the Sahasrishirsha Anuvaka and Purusha Sukta as further proof that Narayana is the Supreme Being worshipped in all contexts, whether it’s in meditative practices like Dahara Vidya or in rituals and hymns like the Sahasrishirsha Anuvaka.

In this Adhikarana, Ramanuja establishes that Narayana (the Supreme Brahman) is the object of worship and meditation in all Brahma Vidyas. The Sahasrishirsha Anuvaka, with its glorification of the cosmic being with a thousand heads, refers to Narayana and reinforces his supremacy. This Adhikarana continues the discussion from the Dahara Vidya, emphasizing that all forms of worship and meditation in the Upanishads point toward Narayana as the Supreme Brahman.

This section is significant in the broader framework of the Sri Bhashyam because it supports Ramanuja’s view that Brahman is not just an abstract, impersonal force but a personal, compassionate, and worship-worthy being who is both immanent and transcendent. By establishing Narayana as the Supreme Brahman, Ramanuja reinforces the core tenets of Vishishtadvaita, where devotion and meditation are centered around a personal God.