THe 'anuvyAkhAna' is a work written by
Srimadacharya,in response to the request by his beloved
sishya,Trivikramapanditacharya. It is said that the Acharya dictated the
four chapters of this work simultaneously to four of his sishyas.This
work contains further explanation of the Bhashya for many 'sutras'. The
implied meanings of several sutras would have been not clear or obscure,
but for this work.While the language of the Bhashya is terse, this work
is in simple style. In spite of it, it is necessary to study this work
with its well-known commentary by Jayatirtha, 'SrimanNyayasudha' to
understand it .
The discussion of the first sutra 'aum athato brahma jignasa aum'
- the question why ,when and wherefore the study regarding 'brahma'
should be undertaken itself has been dealt with in detail and the
fallacy in the approach to the subject by other thinkers earlier to him
has been brought out. Then,the fact that Narayana alone is referred to
by the term 'brahma' and that He is represented by the letter 'aum'(having
in it eight syllables) ,denoting the 'gunaparipurnhen thatva', 'nirdoshatva'
and other qualities of 'brahman' has been established. The Acharya
hasexlpained further that 'Narayana' can be understood by 'Agamas' alone
and not by any logic. However,the statements of the Rishis and others
the Greatness of the Lord.
Ch2: avirodha adhyaya- It is in
this chapter, that Srimadacharya has dealt with in detail all the
systems of philosophy that had been in vouge at that time and showed
that each of them were inconsistant with what is stated in the Vedas,
brahmasutras,Bhagavadgita, and all authoritative shastraic works like
the Bhagavatha.. He has also concluded in this chapter that there is
hardly any difference between the Bouddha shastra and the Advaita except
in the use of terms.
Ch3: sadhana adhyaya- It is in
this chapter Srimadacharya has stressed that bhakti combined with jnana
and vairagya is the only path for attainment of Moksha. In fact
Srimadacharya has said that one should first practice 'Vairagya' which
leads to 'bhakti' which in turn leads to the desire for 'jnana'; once
the path is laid the two,,jnana and bhakti go hand-in-hand to lead us in
the path of attaining His grace, which alone can grant us the ultimate
goal of reaching His abode.
Ch4: phala adhyaya- In this
chapter the concept of Moksha as in other
systems like Jaina,Bouddha etc. is discussed and
the futility of their
concept of Moksha or liberation is established. The
incongruency of the
concept of moksha in the Ramanuja system is also
established. Finally the concept of Moksha as the one giving the Jiva (
a sattvic jiva) his intrinsic 'ananda' has been detailed,at the same
time giving in detail the 'taratamya' amongst the gods in Moksha ,and as
a corrollary the 'taratamya' among all jivas is established.
A word regarding the famous
commentary of Sri Jayatirtha, known as 'Sriman
Nyayasudha' is a must in this context. But for this
commentary, many details implied in the 'anuvyAkhyAna' would have been
lost. The well known work Parimala' by Raghavendra
is his notes on this work. In this work Sri Gururaja says that he is
able to read many many meanings into the 'nyAyasudha' but he has not
given them all for fear of making the work very large. If this is the
greatness of the commentary, the greatness of the original is anybody's