PrakaraNa GranthAs of Adi Sankaracharya
Krishnan Iyer
Bhagwan Sankaracharya wrote a lot of Prakarana Granthas alongside his erudite commentaries on the Prasthana Trayee. While the commentaries were expounding a deep philosophy even as they were adept at confronting the other systems within the shad darshanas and the Budhists philosophy, the PrakaraNAs were aimed at inclusion . While the philosophy of Adavita expounded in the commentaries catered to the vidwans and Contained the advancement of Buddhism and the ritualistic pUrva Mimamsa which had been the reason for the erosion of Santana Dharma, the PrakaraNa Granthas were aimed people who would onto the path of spiritual advancement .
These are monographs by which a layman can easily understand the intricacies of the Darshanas and the core philosophy that were vividly explained in the commentaries , in the simple language that the Bhagwan Bhashyakartha employed. Prakarana Granthas by the Acharya also generally contain excellent metaphors “for easy comprehension” and attracts the beginners.
The word Prakarana has many meaning but I am taking into account only three which are contextual. The word PrakaraNa is Prakarshena karaNam. KaraNam means (1) a deed , (2) an action or ( c ) a companion.The first and the second meaning signify an act or deed by the author executed in a grand manner / vividly. It is written in a manner so that it is attractive and comprehensible to the initiated. Thus more and more people are included in this noble pursuit. These Granthas also explain the terms and terminologies used in the Shastras.In this sense they are companion (guides) to the student when he is about embark on the study of the shastras.
To summarise the above points… PrakasraNa GranthAs are writings by the author that explain complex concepts in a simple manner , in an easily understandable language /manner and explain the terms and terminologies employed in the ShastrAs. Tattva Bodh a great example of the latter point … being a companion guide to the study of the Shastraas.
I am never tired of reading the 109th sloka* of another PrakarshaNa Grantha Viveka CHoodAmaNi – which explains the elusive concept of Maya so well. It also explains the basic principle of the Advaita Philosophy which is the very backbone of the concept expounded by the AcharyA – AnirvachanIya KhyAtE in the process of defining mAyA.
While Viveka ChUdAmani expounds many of the concepts , Drig Drushya Viveka explains one of the tools used in the ShastrAs.Shatha slokee expalins few points in Question Answer form
However , I have one more point to Make.The greatness of our BhashyakartA is that the work would seem simple and yet incorporate some grand concepts in an exceedingly lucid manner. This makes him stand tall among all philosophers.
I will take just one example…Many of us here have read and even taught Atma Bodha. This PrakaraNa Grantha , even as it explains the concepts in a simple manner. One is able to understand the message, enjoy the metaphor / similies used and the poetical magic employed and yet understand or miss a great philosophical point.
Let us take the Verse 5 of Atma Bodha.
General translation of the verse 5 of the Atma Bodha ...
The Jivatma, rendered dirty by ignorance -illusory ideas like I Am happy/sad , I am the BhogthA etc which are superimposed upon the self due to ignorance - is purified by knowledge through long and uninterrupted meditation on Brahma, and then itself disappears as the powder of Kataka nut (cleaning nut) precipitates itself after precipitating impurities suspended in muddy water.
The verse meaning taking into account each and every word in the verse will , however, should read like this ....
.....After having thus sublimated the mind, knowledge disappears by itself like the powder of kataka nut which disappears after cleansing muddy water.
1. What is the significance of the statement Knowledge disappears after purifying the mind off Ignorance.?
2. Why should it " disappear " . Why is that a necessity in the state post attainment )
3. What is the process of disappearance of knowledge ?
The beauty of the AcharyAs Granthas can be understood by this simple expalanation of the verse ..
……...
The process is that of Triputi in this case being Jnana , Jneya , and JnAthA. The Jnana , though instrumental in the JnAthA knowing the Jneya , ceases to exist once JnEya is known ( Knowing That menas becoming that and Since theer is nothing other than ' that ' , ther is no JnAnA left. JnAna too disappears. This non existance of JnAnA is critical to Advaita system. That is why the example of ' Kataka ', otherwise tradionally Alum had been known to us as a water purifier.
The Commentaries , since they are highly technical, they are also prone to myriad interpretations. PrakaraNa Granthas on the other hand are simple straight statement speaking the bare truth.
In conclusion I would like to state that these Monographs are far simpler and easier to arrive at an unambiguous understanding of the great philosophy . When once the teaching is fully absorbed, then one can take up the commentaries to know the subtle differences of approach in other systems and how Advaita counters those viewpoints.
Despite exemplary work of predominant importance that establishes the supremacy of Uttara Mimamsa over all other darshanAs , It was his grace and compassion towards the humanity that prompted the Acharya to also work on PrakaraNa Granthas.
Jai Jai Shankara .
* sannApya sannApyubhAytmikA no
bhinnApyabhinnApyubhayAtmikA no |
sAngApyanangA hyubhayAtmikA no
mahAdbhutA AnirvacanIya rUpA || 109||