Prasthanatrayam & Prelude to Mahabharata War

Prasthāna Trayam

The essence of life lies in knowing that one truth—knowing which,everything else becomes known.It is the experience of the Supreme Self,the cause of all causes.

The Vedas are the key to that knowledge,and the Upanishads—also known as Vedanta (Vedasya Antaḥ,the culmination of the Vedas)—are the key to experiencing it.

Thus,we know where to look and how to approach that knowledge.

In spite of the path being quite clear,we are unable to move even an inch closer to it—due to various historical and cultural reasons that are well known to us.

We have strayed so far from that path that taking a U-turn now seems almost impossible.

If we honestly introspect,how many of us are truly ready to take a U-turn and tread that path—despite all the difficulties?We have become so habituated to instant learning,understanding,and application that even a one-minute Instagram reel feels too long for us today.

So,what is the way out?

The Supreme Self,being fully aware of how His creation functions,has already provided solutions for every challenge that may arise.As Sanātanis,we need not worry.We just have to continue our quest for the solution.

The incarnation of the Supreme Self—Bhagavān Śrī Kṛṣṇa—imparted the essence of all knowledge and the path to experience it in just 700 ślokas across 18 chapters,now widely known as the ‘Śrīmad Bhagavad Gītā.’

Going further back,the knowledge of the Supreme Self was perceived and interpreted by our Ṛṣis in various ways,each suited to different purposes and contexts.

A popular classification of Vedāntic texts is the Prasthāna Trayam—the three foundational paths or sources of authority that a seeker can follow to realize communion with the Parabrahman.

Śruti Prasthānam:

This refers to the Upaniṣads,which are part of Śruti(revealed knowledge) and form the philosophical essence of the Vedas.These texts speak about the Universal Self (Ātman),about those who realize it and those who do not.

Primarily,10 Upaniṣads are considered major.They are typically in the form of dialogues—between a Guru and a disciple,or between friends.Being part of Śruti,these texts are not altered for simplification or interpretation,and traditionally,they must remain unchanged.

Nyāya Prasthānam:

This refers to the Brahma Sūtras,which organize and systematize Vedāntic teachings.These texts address complex philosophical issues and provide clarity on subtle topics that require deeper reasoning and analysis.

Smṛti Prasthānam:

Our current focus—the Bhagavad Gītā—belongs to this category.Here,the knowledge of Brahman is conveyed through ślokas that are easy to remember and often sung.Since the Gītā is a direct teaching of the Parabrahman—Śrī Kṛṣṇa,the Jagadguru—its clarity is unquestionable.

Coming to the Āchārya Paramparā (lineage of teachers) in the Sanātana tradition:

At the top stands Vyāsa Maharṣi,who classified the Vedas into four parts—Ṛgveda,Yajurveda, Sāmaveda,and Atharvaveda—and entrusted them to his four disciples for propagation.

Thus,Vyāsa Maharṣi played a pivotal role in the organization of Śruti Prasthāna.

But he also authored the Bhagavad Gītā(as part of the Mahābhārata),belonging to the Smṛti Prasthāna,and composed the Brahma Sūtras of the Nyāya Prasthāna—making his contribution foundational across all three.

Later,three great ācāryas offered authoritative commentaries (bhāṣyas) on all three texts of the Prasthāna Trayam:

Śrī Ādi Śaṅkarācārya – Advaita (non-dualism)

Śrī Rāmānujācārya – Viśiṣṭādvaita (qualified non-dualism)

Śrī Madhvācārya – Dvaita (dualism)