Of the four chapters of the Brahmasutras, the two chapters are devoted to the narration of the nature and character of Brahman, the main object of philosophical enquiry. This Brahman is equated with Sri Narayana who is full of auspicious qualities and untouched by any tinge of blemishes (गुणैः सर्वेरुदीर्ण दोषवर्जितम्). After this is established, the enquirer would naturally ask "what should I do (किं मया कार्यम्) and how should I get at it." This psychological process is strictly observed in dealing with 'the means 'to attain the god Brahman in the third chapter. After the various details of the Sadhana (साधन) narrated, the fruit of enquiry (फलम्) is fully explained in the fourth chapter. Thus the third and fourth chapters of the work are devoted to explain How and for what purpose of the enquiry.
The sutra ॐ अथाऽतो ब्रह्मजिज्ञासा ॐ which sets forth briefly the contents of the four chapters of the work is thus split in to two sections ॐ ब्रह्म and अथ जिज्ञासाऽतः that is दोषवर्जितगुणपूर्णब्रह्म is to be reached (प्राप्यम्) by the competent enquirer (अधिकारिन्) who is equipped with the necessary qualifications (अथ जिज्ञासा) विरक्ति-भक्ति-उपासना and अपरोक्षज्ञान। In his Tantradeepika, Sri Raghavendra-teertha has introduced the third chapter with the following words - एवं समन्वयाऽविरोधाभ्यां ब्रह्मपदार्थो विचारितः ।
अत्राऽध्यायेऽथजिज्ञासापदाभ्यामुक्तानि वैराग्यभक्त्युपास्तिज्ञानरूपसाधनानि विचार्यन्त इति। Sri Vadirajatirtha has beautifully shown this aspect in his Gurvartha deepika commenting on Tatvaprakasika:- "अथ ब्रह्मजिज्ञासापदाभ्यामित्यत्र अथपदं च जिज्ञासापदं च ताभ्यामिति समासः। अथपदेनाऽधिकारिविशेषणीभूतविरक्ति-भक्त्त्याख्यसाधनद्वयसम्पत्यनन्तरं इत्यर्थलाभात् पादद्वयोक्तसाधनद्वयं विहितम्। ब्रह्मजिज्ञासापदेन मननध्यानरूपोपासना तृतीयपादोक्ता विहिता। उद्देश्यतया तज्जन्यं धातुप्रकृत्यर्थभूतं अपरोक्षज्ञानाख्यं चतुर्थपादोक्तसाधनं च विहितमित्यर्थः ।
Of the four items विरक्ति-भक्ति-उपासना and ज्ञान, Renunciation (विरक्ति) and devotion (भक्ति) are explained in the first two padas. Whom the enquirer is equipped with unshakable firm devotion arising out of माहात्म्यज्ञान (भक्ति) which is deeprooted through the spirit of renunciation in the world of matter and spirit as being momentary and unreliable, the next stage is to meditate without interuption (उपासना-ध्यान-निरन्तरचिन्तन) which leads to the complete knowledge of Brahman. This is explained by the third chapter as shown above is the most important part of the work as it guides the Adhikarin to his destination through successive unfailing path-ways (विरक्ति-भक्ति-उपासना-ज्ञान). It offers several problems to a student of philosophy for detailed study and enquiry. These have been briefly discussed in the General Introduction appended to the fourth chapter of the work.
I have utilised all available materials-published and unpublished, in constituting the text and interpreting the wording of the sutras.
I must express my thanks to the Pandits and colleagues who rendered all possible help to me in carrying out the work through the press.
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