Sharirik Mimansa Bhashye Part 01 - Book Summary

This Jain text, "Sharirik Mimansa Bhashye Part 01" by A.V. Narsimhacharya, published by A.V. Narsimhacharya, is an extensive commentary (Bhashya) on the Shariraka Mimamsa Sutras, which are fundamental texts in the Vedanta tradition of Hinduism. The provided text, however, is primarily an introductory section focusing on the author, the purpose of the commentary, and the philosophical underpinnings of the specific school of thought it represents.

Here's a comprehensive summary of the key points from the provided pages:

1. Title and Author:

Book Title: Sharirik Mimansa Bhashye Part 01 (शारीरकमीमांसाभाष्ये प्रथमो भागः)
Author: Bhagavan Ramanuja (श्रीभगवद्रामानुजविरचिते)
Commentary/Editing: The text mentions it was reviewed by Shri Shailadadti Lakshminarsimhakumara Tatacharya and other esteemed individuals, and edited by A.V. Narasimhacharya and T.V. Che. Narasimhacharya.

2. Publisher and Publication Details:

Publisher: R. Venkateshwar Company Proprietors (आर. वेङ्कटेश्वरकम्पन्यधिकारिभिः)
Printing Press: Anand Mudrayalaya (आनन्दमुद्रायवालये)
Publication Year: In the year 5011 of the Paraspara Tivara lineage, on the 10th day of Chaitra Shukla, in the year 1909 (Vikram Samvat). This indicates a traditional dating system.

3. Introduction (Upo-dhaata - उपोद्धातः):

Purpose of the Shariraka Mimamsa: The text explains that Bhagavan Bhashyakara (Ramanuja) was moved by the suffering of beings caught in the cycle of samsara (birth, death, rebirth). Seeing their plight, he intended to provide a means for their liberation.
Means of Liberation: Ramanuja identifies devotion (Bhakti) and surrender (Prapatti) to the Supreme Being (Purushottama) as the ultimate means for liberation.
Foundation of Bhakti and Prapatti: The text states that the successful performance of Bhakti and Prapatti is dependent on a profound understanding of the Supreme Being's true nature, His divine qualities, His immense glory, His essential form, and the distinctions between Him and other entities.
The Role of the Bhashya: To impart this essential knowledge, Ramanuja composed this work, known as the Shri Bhashya (श्रीभाष्याख्यं प्रवन्धरत्नमेतत्प्रणिनाय). This commentary elucidates the meaning of the Vedanta Sutras (Shariiraka Mimamsa Sutras) which are themselves based on the Upanishads.

4. Origin and Lineage of the Teachings:

The Vedas and Brahma: The text traces the origin of Vedic knowledge to the Supreme Being, who imparted it to Brahma (the four-faced creator god).
Vyasa's Role: Despite the Vedic revelation, the text notes that in later ages (Treta Yuga, Dvapara Yuga), the teachings were distorted or misunderstood. To clarify these, Bhagavan Vishnu incarnated as Vyasa (the author of the Brahma Sutras) and composed the Brahma Sutras (also called Shariraka Mimamsa Sutras) to systematically explain the Upanishadic teachings.
Brahma Sutras: Vyasa, after having his disciple Jaimini compose the Purva Mimamsa Sutras (dealing with the ritualistic parts of the Vedas), himself composed the Shariraka Mimamsa Sutras, which focus on the philosophical essence of the Upanishads and the nature of the Supreme Being (Parama Purusha).

5. Ramanuja's Life and Background:

Name and Epithets: Ramanuja is referred to as "Damodara" and is described as the foremost among the learned, renowned for his all-encompassing devotion and service. He is also associated with the city of Shri Bhutapura (also known as Shri Kaanchipura).
Parents: His father was Kesava Somayaji, a Brahmin, and his mother was Bhudevi, the sister of Shri Shailapurnacharya.
Birth Details: He incarnated on the fifth day of the bright half of the month of Chaitra in the year Pingala, on a Thursday, during the auspicious hour of Guru.
Divine Incarnation: The text discusses the belief that Ramanuja was an avatar of Panchayudha (possessing the five divine weapons) or a part of Vishnu (Senesha).
Education: Ramanuja received teachings from the renowned scholar Yadava Prakasha in Kanchipuram.
Miraculous Feats and Teachings:
- Brahmarakshasa Incident: The text recounts an incident where Ramanuja, through the spiritual power of his disciple Lakshmana, saved a king's daughter from a Brahmarakshasa. This Brahmarakshasa revealed that Ramanuja was an avatar and that his presence was necessary for true understanding.
- Interpretation of "Kapyasam Pundarikam": A significant anecdote describes Ramanuja's profound and correct interpretation of a complex Vedic passage, showcasing his deep knowledge and devotion. He explained the eyes of the Lord were like lotus flowers blooming in sunlit ponds, dispelling the misunderstanding that they resembled monkey-like flowers.
- Devotion and Knowledge: This incident highlights Ramanuja's immense love for the Lord, his unparalleled skill in explaining Vedanta, and his detachment from worldly matters.
Teachers: Ramanuja's four main teachers are listed: Mahapurna, Bhailpurna, Goshti purna, and Shri Rangnath Guru. Sri Kanchi purna is also mentioned as someone from whom he received teachings.
Writings: His significant works are listed as: Vedantasaara, Vedantadiipa, Vedaarthasangraha, Shri Bhashya, Shri Rangya, Shri Vaikuntha Godya, Sharanaagati Godya, Gita Bhashya, and Nitya Granth.

6. Explanation of Vishishtadvaita Siddhanta (विशिष्टाद्वैतसिद्धान्त):

Meaning of Siddhanta: Siddhanta refers to an established truth accepted as authoritative.
Meaning of Dvaita: Dvaita means duality or difference.
Vishishtadvaita: It is the doctrine that Brahman is the sole reality, qualified by all sentient (chetana) and non-sentient (achetana) beings. The world and its constituents are real and are the "body" of Brahman, while Brahman is the "indweller" or "soul" of the universe. This is analogous to how an individual soul is the body of the body and vice versa, yet they are distinct.
Contrast with Advaita and Dvaita:
- Advaita (Shankaracharya): Brahman alone is real; everything else is an illusion.
- Dvaita (Anand Tirtha): Brahman and the world are eternally distinct and real, with a master-servant relationship.
Pradhana Pratitantra: The text explains that in Vishishtadvaita, concepts like the eternal existence of liberated souls (Nitya Suri) are accepted, which are not acknowledged by other schools. The core principle is the body-soul relationship (sharira-shariri bhava) between Brahman and the universe, which is the central theme. This principle is called "Pradhana Pratitantra" (प्रधानप्रतितन्त्र) because it is the primary, independently established truth that underpins the entire system.

7. Structure and Content of the Shariraka Mimamsa Sutras:

Four Chapters (Adhyayas): The entire work is divided into four chapters.
- First Adhyaya: Deals with establishing the nature of Brahman as the cause of creation, sustenance, and dissolution of the universe.
- Second Adhyaya: Refutes opposing philosophical views and establishes the correctness of the Vedanta viewpoint.
- Third Adhyaya: Details the means (Sadhana) for attaining Brahman.
- Fourth Adhyaya: Discusses the process of attaining Brahman and the nature of the liberated state.
Number of Sutras: The text mentions there are 545 sutras in total.
Number of Adhikarana: There are 156 Adhikarana (sections or topics) discussed.
Definition of Sutra: A concise, clear, meaningful, universal, and faultless statement.
Definition of Bhashya: A commentary that explains the meaning of sutras, elaborates on their words, and clarifies their intent.
Key Theme: The fundamental teaching is that Brahman is the ultimate reality, the source of all, and the object of worship for liberation.

8. Philosophical Significance:

The text emphasizes the importance of understanding Brahman's true nature, qualities, and relationship with the universe to achieve liberation.
It critiques other philosophical systems implicitly by establishing the superiority and coherence of Vishishtadvaita.

In essence, the provided text is the foundational preamble to Ramanuja's monumental commentary on the Brahma Sutras. It establishes the authority of the Vedanta tradition, the philosophical framework of Vishishtadvaita, and introduces the author's divine mission and qualifications. It sets the stage for the detailed philosophical inquiry that will follow in the subsequent sections of the Bhashya.