Q.        Based on the Vedanta Sara explain how Sri Ramanuja rejects the fallacies in other systems of philosophy and establishes the Visistadvaita philosophy?

Ans. The beauty of Visistadvaita lies in its conception of a Godhead of attributes or gunas whose playground is the entire universe from whom all the animate and inanimate emanate and in whom all merge ultimately. This goes as a compromise between absolute monism of Adi Shankara and the distinctive separation of deva and jiva of Ananda thirtha the famous Madavacharya.

Another important aspect is that if Shankara’s advaita preaches salvation through discard of vices and worldly aspects and realization of the Godhead through introspection. The Visistadvaita accepts the social obligation of jeeva as a dehin and teaches the way to be away from the phenomenal world but to live within it  by surrendering the fruits of action at the feet of that supreme bliss manifested in the form of Sriman Narayana.

The fundamental doctrines of all the visistadvaita philosophy as declared by all the Upanishads is…..

1.      Narayana the consort of Sri is our Lord who has all being and things as His body.

2.      He gives moksha or release from bondage.

3.      He is the object of blissful enjoyment for those who have attained moksha.

Sri Ramanuja wrote nine works in Sanskrit on the philosophy of visistadvaita of these the “Vedanta Sangraha “ occupies a unique place. This work mirrors a total vision of the Upanishads, discussing all the controversial texts in a relevant and coherent manner. It is said to be an independent exposition of the philosophy of the Upanishads. This work was expounded in the form of a lecture before Lord Srinivasa of Tirumala. This is the first work of Sri Ramanuja. This is also called the summary of the Vedas, as thye Vedas themselves aim at conveying the meaning of the Upanishads. (Vedanta) the wok is titled Vedanta Sangraham, meaning the summary of the Vedas.

This philosophy was first expounded by Sri Nathamuni developed to a great extent by Sri Yamunacharya in his works and the same was perfected by Sri Ramanujacharya in his works like the Sri Bhasyam and Vedanta Sangraham, after refuting the controversial views of the opponents. Of all the Sanskrit commentators of the Brahma Sutra’s Ramanuja is unique, he proved that the relation between Brahman on one side and the soul and matter on the other is that between soul and body, (sarira sariri bhava) so that all the scriptural texts on the bheda abheda shruthis could be sensibly interpreted. Bhedha abheda and sorting them was Ghataka Sruthi. Sri Ramanuja states that he has followed the teachings / treatises of the predecesors like Bodhayana, Dramida, Guha and Tanaka. Sri Ramanuja held that the 12 chapters of purvamimamsa, 4 chapters of samkarsakanda and four chapters of Brahma Sutras constitute one system of philosophy. The authors though different deal with one subject. Sri Ramanuja says that Bhakti yoga is the means for the realization of the self and the attainment of Moksha which constitutes eternal bliss. It is synonymous with uppasana or meditation. That Bhakti (devotion) results wholly from Viveka (discrimination) vimoksa (freedom) abhyasa (practice) Kriya (work) kalyana (auspiciousness) anuvasada (absence of weakness) and anuddharsa (absence of excessive merriment) and there is scriptural authority to that effect.

The Brahma Sutras consist of 4 Adhyayas and each of the Four adhyaya or chapter consists of four Pada’s (parts) the First chapter is called Samanvayadhyaya, and it determines that Brahman is the cause of creation, sustanance and destruction of the universe. The second chapter is called the Avirodhadhaya and it removes the inconsistency that may arise and also establishes firmly what the first chapter states. The third chapter is called the sadhanadhyaya and it mentions the means of attaining Brahman. The last chapter is called Phaladhaya and as the name mentions it treats the results obtained by the means. Thus the first two chapters are quiet distinct from the last two chapters.

Vedanta sara begins with a benedictory verse meaning “ I bow unto Vishnu who has for his body all the sentient and nonsentient beings, who is the self of all objects, who is associated with goddess Sri, who is the ocean of Bliss untainted with impurity”

1 Adhyaya System of philosophy is established.

First pada deals with 1. Then Therefore an enquiry unto Brahman, the small purvapaksha, the small siddhanta, the great purvapraksha and the great siddhanta, there is no proof of non differenced substances, sabda proves differences, pratyaksha --- even of the nirvikalpaka kind proves differences, the bhedaabheda views is untenable, inference also teaches differences, perception does not reveal mere being, plurality is not unreal, Being and consciousness are not one, the true meaning of svayamprakasatva, consciousness is not eternal, there is no consciousness without object, consciousness is capable of change, consciousness is an attribute of the permanent conscious self, the view that the conscious subject is something unreal, due to the ahankara, cannot be maintained, the conscious subject persists in deep sleep, the conscious subject persists in the state of release. In cases of scripture conflicting with perception, scripture is not stronger, the true cannot be known through the untrue, no scriptural text teach a Brahman devoid of all differences nor do smriti and purana teach such a doctrine. The theory of Nescience cannot be proved, All knowledge is of the real, neither scriptures nor smriti and purana teach nescience, scripture does not teach that release is due to the knowledge of a non qualified Brahman, the meaning of tat, tvam, asi, summary statements as to the way in which different scriptural texts are to be reconciled, nescience cannot be terminated by the simple act of conscing Brahman as the universal self, the vedantin aiming to accertain the nature of Brahman from scriptures.

2. Brahman is that from which the origin of this world proceeds.

3. Because the Scriptures is the source of knowledge of Brahman.

4. the connection of scriptures with the highest aim of man.

5. Seeing that which is not founded in scriptures.

6. -----the word seeing has a secondary meaning (figurative)

7. Because release is taught of him who takes his stand on it

8. and because there is no statement of its having to be set aside

9. and an account of the contradiction of the initial statement

10.on account of the individual soul going to the self

11.on account of the uniformity of the view,

12. And because it is stated in scriptures,

13.the self consisting of bliss is the highest self on account of multiplication if,

14. an account of its being a word denoting an effect,

15.and because he is declared to be the cause of thntra,

16.and because that (Brahman) which is referred to in the mantras,

17.not the other on account of impossibility,

18.on account of the declaration of differences,

19.and an account of desire, there is no regard to what is inferred

20.and scriptures teaches the joining of this with that,

21. the one within the sun and eye,

22.and on account of the declaration of   differences,

23.either is brahman.

24.for the same reason breadth is brahman,

25. the light is brahman,

26. If it be objected that Brahman is not denoted,

27.and thus also because thus only is the designation of being,

28.If it be said that brahman is not recognized.

29.prana is brahman.

30.If it is said that brahman is not denoted.

31.The instruction given by Indra about himself.

32.It is said that brahman is not meant.

Second Pada.
1, Everywhere: because there is taught what is known,
2.And because the qualities meant to be stated are possible in brahman,
3.But on account of impossibility not the embodied soul,
4. And because there is a seperate denotation the object and the agent,
5. On account of the difference of words,
6. and on account of smriti,
7. Should it be said that the passage does not refer to brahman,
8. Should it be said that there is attainment of fruition,
9. The eater is the highest self on account of their being taken all that is movable and immovable.
10. And on account of the topic of the whole section.
11. The two entered into the cave.
12. And on account of distinctive qualities.
13. The person within the eye is the highest self.
14. And account of the statement as to abode.
15. And on account of the text referring to only what is characterised by pleasure.
16. For that very reason that eather is Brahman.
17. And on account of statement of the way of him who has heard the Upanishad.
18. Not any other, on account of non permanency of abode, and of imposibility.
19. The internal ruler is the highest self.
20. And not that which smrithi assumes.
21. For both also speak of it as something different.
22. That which possesses the quality of invincibility.
23. Not the two others on account of distinction and statement of differences/
24.  and on account of description of its form.
25. Vaisvavara is the highest self.
26. That which the text refers to is the highest mark thus.
27. Should it be said that it is not so on account of the word.
28. For the same reason not the divinity and the element.
29. Gaimini thinks that there is no objection to the word agni.
30. On account of definiteness thus armarathya opines.
31. On account of meditation Badari thinks.
32. On account of imaginative identification thus Gaimini thinks.
33. Moreover they record him in that.
Third Pada:
1. The abode of 

 to be continued.

Q. Please explain how it is established that Karma (reason) Karya (action) bhavam can exist even in case of 2 objects of different characteristics and it would not affect our satt karya (all true) vadam, through the doctrine of sarira athma bhava between prakriti and Brahman in Vedanta saram.

Truth and reality in this world can be understood and established through authenticated proofs called pramanas, which are categorised under three groups. These are “Pratyaksham” “Anumanam” and “Shabdam” Generally what we see in this mundane world can be understood through Pratyaksham and Anumanam. But to understand the matters pertaining to the life and after death, the two vehicles pratyaksham and anumanam are not sufficient. It is only through Shabdam that we can know the path that leads to the understanding of the ultimate truth and the purpose of our life that is Purushartham on this earth. Shabdam is also the only authority on which we should rely on such matters. We should accept the ageless and faultless vedas as the authority or shabda pramanam to realise the true spiritual path. In the first part Karma Kanda or poorva mimamsa of the vedas we learn the methods and activities that we should practice to obtain the material benefits which we can enjoy and experience through worldly possessions. However these pleasures are only transient and short lived. Indulgence in such activities can only lead to more and more sorrow. Any unfulfilled desires which are material in nature will result in the rebirth os such persons to enable them to attain and experience such desires. If a person continues to indulge in the persuit of only worldly pleasures he will continue to be born again and again on this earth.

In the later portion of the vedas the gyna kanda or uthara mimamsaand the Upanishads show us the path to attain moksha or the deliverance from the cycle of births and deaths. Our poorvacharyas have correctly interpreted the contents of the vedas. It is also true that several other thinkers have interpreted the Upanishads differently and arrived at conclusions that take us away from the exalted path to lead us astray. This confusion is cleared and it has been established that moksha liberation from the cycle of births and death is the only purpose of our life on earth.

The subject matter of the Upanishads can be comprehended through superior knowledge only. As such any wrong understanding to the intended meanings  will lead to non attainment of the ultimate goal Purushartha. The Athma cannot go out of the ordained path. Vyasas Brahma Suthras were written to determine the true meaning of the Upanishads and Sri Ramanuja wrote the Sri Bhasya as a commentary to these Brahma Sutra to establish beyond doubt the true path for moksha.

Brahma Sutra contain 545 sutras (Sutras are brief containing minimum number of words but convey a fund of meaning and information) The subject whom brahma sutra deal is called Sharirika Shastram. All the universe is the body of the lord himself is the soul (athma) of the universe is the inference, since the shastra (subject of the Scriptures) speaks of the lord whose body (Shariram)  is the universe. It has four chapters  Adhyayams and each chapeter has four padhams (parts) In all it has 156 divisions or topics Adhikaranams. Each pada and adhikarana describes a noble attribute and quality of the lord. In other words the shareeraka shastra speaks of the innumerable noble qualities (Kalyana Gunaas)  of the Lord.

Briefly the noble qualities described in the 16 padams are:

1. The Lord as the creator of the universe.

2. The entire universe and all things in it as his body. i.e. “Sukshma sthula,chetana achetana sharirakatvam”.

3. His quality ‘Swanishtatwam” – swanishtam ananyaadharan.

4. Nirvadhi mahima.

5. Reaffirms the assertion that the Lord is the sole cause. Nirbadhitvam  i.e. he is unaffected by the inadequacies and differences found in his creations and he always remains pure and blemishless. Sri Ramanuja succeeds in countering the contarary views expressed by those who made misinterpretations quoting the matchless ability to be the cause remain unaffected by any kind of imperfections or inadequacies exhibited by his creations.

6. His quality of protecting those who take refuge in him. The Pancharaatra shastra is truthful to the essence of the vedas and that the shastra is given by the Lord himself. It is therefore known as Vaidika Shastram.

7. The paramathma is the cause for Akasha and Self.

8. The Lord is the cause for the indriyaas.

9. The Lord decides the perennial activities of the jeevathma.

10. The Lord while residing in the bodies of acetana and chetanas is unaffected by the defects and inadequacies of the individual self.

11. The ultimate goal to be reached by any devotee and he is the one the 32 upasana vidyas speak of.

12. The Lord favours those devotees who are sincere and loyal to their respective varanashrama dharma.

13.Mentions the lords kindness in wiping out all our Karmas (papa and punya).

14. The Lord ensures that the Jeeva while departing the body takes the route of brahma naadi, so that moksha is assured for the Jeevathman.

15. How the Lord helps the liberated Jeevathman to reach his abode.

16. The exalted pleasures the Jeevathman would enjoy associated with the Lord’s feet. Which he has gifted in return to the faith reposed by the individual in him.

Brahma sutras known also as the Vedanta sutras deal with the five fundamental doctrines of Vedanta, they are:

1.     Nature of Brahman.

2.     The Nature of individual soul (Jeevan) and its relation to Brahman.

3.     The Nature of Universe and its relation to Brahman.

4.     The Nature of the means to attain Brahman.

5.     The Nature of the supreme goal.

Many prominent vedantins have written commentaries on the Vedanta sutras to support their darshanams like Shankar’s Advaitham, Ramanujas  Visista advaitham and Madavas Dhvaitham philosophy.

 Shankars Bhashyam is the earliest commentary and establishes the philosophy of Adhvaitha or Abhedhavadha according to which the undifferentiated brahman (Nirvisesha Brahman) alone is real. Jeevan is identical with that brahman and Jagath or the universe is unreal (illusory)

Sri Ramanuja arrived at different conclusions  and established that Brahman is endowed with attributes Sarvisesha Brahman and it is the only reality as organically related to both the sentient souls chit and the non sentient matter achit both of which are very real and that the Jeevan is different from Brahman and is real as much as the universe Jagat is real.

Ramanuja classified the schools of Sankhya, Buddhism, vaisesika and jaina as vedabhyas being outside the pale of the vedas and refuted their theories od causation, following the sutras of Badharayana in accordance with the tenents of Visistadvaita. The Upanishads declare that the supreme reality Brahman can be known only through the Vedanta texts and not by any other authority.  The Vedanta texts clearly show that Brahman is both material and efficient cause. The terms Sath Brahman and Athman are synonymous and so are the unchanging, shining and without limitations is Brahman and before creation the world was Sath alone. This also proves that the texts do mean what they say and state.

Samanvayadhayam.  Lord Narayana is the cause of the entire universe. The cause as (Kaaranam) is of three types Upadhana Kaaranam, Nimitha Kaaranam and Shakarika Kaaranam. For example to make an earthen pot three things are required 1. Mud, 2. Potter and 3. Tools like the wheel etc. The mud is the Upadhana karanam (material cause) the potter is the Nimitha Kaaranam (instrumental cause) and the tools in this case the wheel is the shakarika kaaranam (auxillary cause). Like wise if you take the universe. Brahman himself is the cause of all the three types. The Upanishad state that Sripati Narayana  alone manifests and coexists as upaadhana nimitha and sahakarika karanam. But certain smrithis and school of thoughts refute the above statements saying that the akasha, jeevathma indriyas have always existed so paramathma cannot be the source of all these. But arivodhadhayayam  these doubts are dispelled and established decisively through relevant statements from smrithis, Upanishads that the parabrahman indeed is the sole and absolute cause for the creation of the universe and all things in the universe.

The argument that Brahman cannot be the cause of the world because it is different from brahman is not correct. As per the contention of the opponent the characteristics which distinguishes the cause from others must be present in the effect for example worm originating from honey and so even if it is different from brahman could have originated from Brahman. If the effect is said to be non existent in the cause, no it is only denial of similarity and not of oneness. Since at the time of dissolution the cause becomes the effect the causality of Brahman is not admissible. In dissolution the effect becomes the cause and if Brahman is the cause it becomes one with the effect. In that case all the imperfections of the world will adhere to Brahman. Then all the Vedanta vakyas like “Yassarvajnah sarvavith” “apahathapapmavijaro vimrthyuh” will become meaningless. This difficulty cannot be got rid of by claiming the body soul relationship between Brahman and the world  explaining that as the imperfections of the body do not effect the soul, those of the world do not touch brahman, because the very relationship is untenable. The sharira is the result of Karmaphala and Brahman is free from Karma.

To say that the sarira sariri bhava of Brahman and the world is not appropriate says Sri Ramanuja is only a Kuthrarka malicious reasoning on the part of those who do not understand the real significance of the spiritual texts which are substantiated by logical reasoning. There are enough evidence to prove the sharira shariri bhava.

“Yah prithivy Am thishtam  yasya prthivee sariram” He who is in the earth as its inner self and “yah athmani thishtan yasya athma sariram, who is in the individual soul as its inner self and of whom the individual soul is the body, enumerates each sentient and insentient entity and declares the sarira sariri bhava of Brahman.

“Esha sarva bhoothantharat hnaapati athapa pma dhivy o dheva eko narayanah”

This is the divine Lord Narayana who is free from evil and the inner self of all.

The definition of body as the instrument enjoyment of the fruit of actions as given by the opponent is not correct says Sri Ramanuja. The declaration of earth etc as the sarira of Iswara does not satisfy this definition. The sarira of the released soul also fall outside the scope of this definition as there is no karma for them. The body assumed by the supreme self in His manifestations is not made of elements and hence the body cannot be said to be a combination of the five elements to cite pradhana as the cause. Again the body can neither be defined as that of which the five vital breaths are the source of life, though they have life the five vital breaths have no place in them. Nor is the body the abode of the indriyas and cause of joy and sorrow always.  Therefore the body is to be defined as a substance which is in subordinate relation to a sentient soul, to be used for the purpose of that soul and controlled by it. In the injured body the power of control is obstructed as heat of fire etc. are obstructed by external agents. A dead body is not fit to be called as such since the soul has left it and it is only the congregation of matter. Hence the whole universe of sentient and insentient beings constitute the sarira of the Lord, who controls and supports it for His purpose and which is totally subservient to Him. The discrepancy in the view of sankhya  that the  

Pradhana is the cause of the world. Pradhana i.e. prakrithi is said to create the world by the mere proximity of purusha, who in his turn gets bound due to the superimposition of gunas of prakrithi on him. While purusha is said to be Chin mantra, pure intelligent free from all changes. Now  “Nirvikarasya chinmanthra rupasya prakruthi sannidhanam kim rupam ithi vivechaneeyam”

This means it has to be made clear what exactly causes the superimposition of the attributes of prakrithi on the changeless purusha. Since the purusha is changeless the prakrithi is said to undergo modifications and create the world due to the superimposition on the purusha and therefore it is the effect of the changes and hence cannot cause them. If on the other hand it is the mere existence of prakrithi and its proximity that causes the superimposition, there would be no question of release because of the permanent existence of prakriti near purusha. Hence the sankhya view is not rational. Brahman is the cause of the world as established by sruthi because the reasoning of sankhya is defective. The arguments of all other schools like nyaya visesika, budhists, jains and sankhya are mutually conflicting and hence have to be set aside. Sri Ramanuja here quotes manusmrithi which says “Arsham Dharmopadhesam chavedhas astra avirodhinayas tharakena anusandhathe sadarmam vedhanrtharah”  hence this too is dismissed being contarary to the scriptures. Brahma being the material cause, the nature of cause and effect being the same as in the case of mud and clay or gold and ornaments, there is a difference between the individual soul and Brahman as we can see from the experience of the ordinary life. The joys and sorrow are caused by merit and demerit and not due to the embodiment alone. Since Brahman has no karma  and hence no bondage resulting from karma  even though having the subtle and gross universe as his body. He is not the enjoyer of sukha or dukha  example. The king is not affected by the punishment meted out to his subjects though he is also embodied like them.  Sri Ramanuja thus quotes from Dhrmida / Bhashyakara to illustrate the point.

“Yathaloke raja prachuradhantha sooke Ghore anartha sankte api pradhesevartham anah vyujanadhyava dhooth adhehah”

Just as the prince staying in an uncomfortable infested with mosquitoes etc. does not feel the discomfort being fanned and given all comforts by his attendants so too the Lord is not touched by the defects of the world,  His power acting as the fan.

“ Thatha asou blokeshaah brahmaths amruthya ch amarahdhoshairirna sprsyathe”

As the sruthi vyakyas that Brahman is free from imperfections and changes the comparison with clay and gold is not applicable.

Thus in conclusion the world and the Brahman called paramathma are one.  He is a subtle object with cognitive abilities. He is also associated with things that do not possess cognitive powers.  When he pleases to create he creates he also creates multiple objects, he does so but is also associated with them. For this reason it is said that the world and Brahman are one. But the Brahman is omnipotent omniscient and all pervading.

Prabha.