Write a detailed note on Athma Swaroopa Viseshangal through Vedanta Sara (Special Characters.)
The Vedanta Sara is an essay and concise commentary on the Brahma /sutra's of Badarayana who is believed to be identical with Vyasa. The Vedanta sara was written by Bhagwad Ramanuja in accordance with the views of the Visistadvaita school of vedanta.
After the study of the vedas there were prescribed certain rituals that are to be performed, but the vedas proper do not have the rules in them, so the student has to go to other works for them.Consequently certain subsidary works on the rules of interpretation were composed by the sages and the earliest of these works was Mimamsa sutra of Jamini (5 in no) But these sutras were very short statements and they could be interpreted in different ways. Thus a no of comentators arose and each came out with it differently. The performance of the rituals gave only immediate and transitory results. Hence Badrayanas work on the Brahma sutras is considered important it being based on the authority of the upanishads. He quotes that the knowledge of Brahman leads to everlasting benefits. He also mentions other authors who have written on the subject they are Asmarathya, Audulomi, Badari and Kasakrtsna.
Since these sutras were short and criptic statements they were interpreted differently and hence a number of views arose namely Sri Shankara, Sri Ramanuja, Purnaprajna, Bhaskara, Nimbakara, Vallabha etc. to name a few. But Sri Ramanuja was able to give the correct explanation setting aside the contradiction raised by the various writters. Hence later writters like Sri Sudarshana Suri's wrote Sruta Prakashika which is a mastery and sub commentary on the Sri Bhashya which itself is a commentary on the Brahma Sutras by Sri Ramanuja. Narasimha Priya Trust has come out with two volumes of sruthaprakasika text which is very impressive in every way.
The srutaprakasika is an ideal commentary in many different ways.Its explanations are clear and are neither too elaborate nor too brief. The accessories of each topic of discussion (adhikaranas) are stated clearly and the development of thought is clearly delineated from chapter to chapter, from section to section and from topic to topic. The commentary explains the appropriateness of each sentence and the order in which they occur. It also highlights the significance of particular choices of words. At the begining of each topic it lists a chain of possible objections and the reply there to. Again at the end of each adhikarana the interpretations of Sri Shankaracharya, Sri Bhaskara Bhatta and Sri Yadava Prakasa are stated and refuted or reviewed In the begining sections of the sub commentary these three predecessors of Sri Ramanuja are normally mentioned by name. but there after they are mentioned as "pare", "apare" and "anye" always in that order. "Pare for Sri Shankaracharya, Apare for Sri Bhashkara Bhatta and Anye for Sri Yadava Praksha.
So much for the original works. Comming to the teachings of Vedanta Sri Ramanuja summarises
" Of the three ultimate entities known to Philosophy. the intelligent individual soul is essentailly different from the non inteligent matter and the supreme Brahman. The essential differences thus existing between matter soul and Brahman are intrinsic and natural. God who is the same as the supreme Brahman is the material and efficient cause of the whole universe and the universe which is made up of matter and soul is the effect produced by Him. Matter and soul form the body of God, and this body is capable of existing in subtle as well as gross condition. God with his subtle body constitutes the universe in its casual condition. and with his gross body he forms the created universe itself. The individual souls enter into matter and there by make it live. Similarly God enters into matter and soul and gives them their powers and their specific characters. The univers with out God is exactly analogous to matter without soul and all things are as they are because God has penetrated into them and rules and guides them from within so much so that all things are representatives of Him. and every thing denotes Him.
The special features given by Sri Ramanuja are or rather proved the relation between Brahman on one side and the soul and matter on the other side is also between soul and body. i.e. Sarira sariri bhava. This became so clear to understand and interpret all other scriptual texts on bheda and abheda, he has refered to and quoted his predecessors Bodhayana, Dramida, Guha and Tanaka.
According to Sri Ramanuja Bhakti Yoga is the means for the realisation of the self and the attainment of Moksha which constitutes eternal bliss. It is synonymous with meditation (upasana) That bhakti devotion results wholly from Viveka (i.e. discremination) Vimoka (freedom) abhyasa (Practice) Kriya (Work) Kalyana (auspiciousness) anavasada (absence of weakness) and anuddharsa (absence of excessive merriment) because it is only so possible and because there is scriptural authority to it.
Sri Ramanuja defines "Brahman" the highest person who is by nature, devoid of all evils and is possessed of a host of auspicious qualities which are innumerable and unsurpassable in excellence. For every where in the context the word Brahman is seen to have been derived from the association of Brahattva (greatness) and whatever greatness is by nature as well as by qualities is unsurrpassable in excellence. that is its primary and natural meaning and he who possesses such greatness is alone the lord of all. Brahman thus is the highest person who is by nature devoid of all evil and is possessed of hosts of auspicious qualities which are innumerable and unsurpassable in excellence. He accepts a world that is real and that bhakti and prapatti are both means of attainment. Only he attains the Lord by the benevolence of the Grace of the Lord.
Brahma is the material cause of the universe. Brahma was alone before the creation of the universe. What does creation actually mean? The process by which objects gain a name and form.
"Anena Jivena Atmana Anupravishya Namarupe Vyakaravaniti"
Brahma along with the Atma enters every body and bestows a name and form to these entities and the difference between them now lies in their constitution and attributes or gunas. Now these attributes or gunas are only made up of knowledge. Knowledge is not matter. This knowledge known as Dharma Bhota Jnana is the attribute of the atma. The differences that we observe among the atmas is the levels of their dharma bhuta jnana and are atributable to the bodies they find themselves in. For example Atma in the body of a single celled organism has far fewer faculties that an atma in the body of a human being and this difference in turn is due to the function of their karmas.
In the state of pralaya the atma does not or rather retain the link with the karma and thus the individuality. Hence we see Karma play such an important part in the whole cycle of pralaya and shrusti. In the case of acetana (non sentient entities) the process of creation simply means that they transform from the state of no name and form to a state of name and form and this endows it with a purpose and can be referred to as the sarira. The primeval state for both the cetana and acetana entities is refered to as sukshma state. At the time of Srshti the cetana and acetana transform from the sukshma state into a grosser fully manifested sthula state. This srishti is created by brahman. Brahman makes the assertion and creates bodies from its primitive form by giving it name and form. He then enters these bodies along with the atman. i.e. the entry into the body allows it to use its dharma bhuta jnana. By the action of creation Brahman is the nimitha karana and by his power of assertion he displays the upadana karana. Now to connect the sarira atma bhava or the nature of brahman and the universe this sarira atma bhava. i.e. body soul relationship exists at all times. that is there is no state in the universe in which it does not exist as the body of brahman. the power of creation or transformation is the discreation of brahman so it can be termed sankalpena, and the cetana and acetana entities go through parinama in their nature and form which is completely out of their control. its only on the discreation of brahman sankalpena parinama.
Sri Ramanuja says "Jagath sad atmakatvam" Brahman is the antaratma of the universe. Then Ramanuja carries the attributes of atma further saying ananda is its quality eternal bliss. Further readings on the nature between the body and atman give a wonderful explanation
Else where in the Gita the relation is expressed as " Nasatho vidyathe bhava namavo vidyathe sataha" 2-16.
Vishnu purana 2-12-43.
Asatha dehasya sadbhava na vidyate sathascha , Aathatmona na asadbhava, vinashasva bavahi asathvam avinashasva bhavashcha sathvam"
Brahman has divine characteristics
Satya sankalpatvam
Nivik aratatva
no evil attributes
With infinite divine attributes
Savisesam having attributes.
Brahman is savisesham Satyam means Brahman has qualities of being unchanging in nature, natural independent existence. Jananyanam he has infinite unchanging knowledge as his nature and knows every thing. Anantam immesurable infinite and is beyond the limits of length time and mass.
The Vedanta Sara is an essay and concise commentary on the Brahma /sutra's of Badarayana who is believed to be identical with Vyasa. The Vedanta sara was written by Bhagwad Ramanuja in accordance with the views of the Visistadvaita school of vedanta.
After the study of the vedas there were prescribed certain rituals that are to be performed, but the vedas proper do not have the rules in them, so the student has to go to other works for them.Consequently certain subsidary works on the rules of interpretation were composed by the sages and the earliest of these works was Mimamsa sutra of Jamini (5 in no) But these sutras were very short statements and they could be interpreted in different ways. Thus a no of comentators arose and each came out with it differently. The performance of the rituals gave only immediate and transitory results. Hence Badrayanas work on the Brahma sutras is considered important it being based on the authority of the upanishads. He quotes that the knowledge of Brahman leads to everlasting benefits. He also mentions other authors who have written on the subject they are Asmarathya, Audulomi, Badari and Kasakrtsna.
Since these sutras were short and criptic statements they were interpreted differently and hence a number of views arose namely Sri Shankara, Sri Ramanuja, Purnaprajna, Bhaskara, Nimbakara, Vallabha etc. to name a few. But Sri Ramanuja was able to give the correct explanation setting aside the contradiction raised by the various writters. Hence later writters like Sri Sudarshana Suri's wrote Sruta Prakashika which is a mastery and sub commentary on the Sri Bhashya which itself is a commentary on the Brahma Sutras by Sri Ramanuja. Narasimha Priya Trust has come out with two volumes of sruthaprakasika text which is very impressive in every way.
The srutaprakasika is an ideal commentary in many different ways.Its explanations are clear and are neither too elaborate nor too brief. The accessories of each topic of discussion (adhikaranas) are stated clearly and the development of thought is clearly delineated from chapter to chapter, from section to section and from topic to topic. The commentary explains the appropriateness of each sentence and the order in which they occur. It also highlights the significance of particular choices of words. At the begining of each topic it lists a chain of possible objections and the reply there to. Again at the end of each adhikarana the interpretations of Sri Shankaracharya, Sri Bhaskara Bhatta and Sri Yadava Prakasa are stated and refuted or reviewed In the begining sections of the sub commentary these three predecessors of Sri Ramanuja are normally mentioned by name. but there after they are mentioned as "pare", "apare" and "anye" always in that order. "Pare for Sri Shankaracharya, Apare for Sri Bhashkara Bhatta and Anye for Sri Yadava Praksha.
So much for the original works. Comming to the teachings of Vedanta Sri Ramanuja summarises
" Of the three ultimate entities known to Philosophy. the intelligent individual soul is essentailly different from the non inteligent matter and the supreme Brahman. The essential differences thus existing between matter soul and Brahman are intrinsic and natural. God who is the same as the supreme Brahman is the material and efficient cause of the whole universe and the universe which is made up of matter and soul is the effect produced by Him. Matter and soul form the body of God, and this body is capable of existing in subtle as well as gross condition. God with his subtle body constitutes the universe in its casual condition. and with his gross body he forms the created universe itself. The individual souls enter into matter and there by make it live. Similarly God enters into matter and soul and gives them their powers and their specific characters. The univers with out God is exactly analogous to matter without soul and all things are as they are because God has penetrated into them and rules and guides them from within so much so that all things are representatives of Him. and every thing denotes Him.
The special features given by Sri Ramanuja are or rather proved the relation between Brahman on one side and the soul and matter on the other side is also between soul and body. i.e. Sarira sariri bhava. This became so clear to understand and interpret all other scriptual texts on bheda and abheda, he has refered to and quoted his predecessors Bodhayana, Dramida, Guha and Tanaka.
According to Sri Ramanuja Bhakti Yoga is the means for the realisation of the self and the attainment of Moksha which constitutes eternal bliss. It is synonymous with meditation (upasana) That bhakti devotion results wholly from Viveka (i.e. discremination) Vimoka (freedom) abhyasa (Practice) Kriya (Work) Kalyana (auspiciousness) anavasada (absence of weakness) and anuddharsa (absence of excessive merriment) because it is only so possible and because there is scriptural authority to it.
Sri Ramanuja defines "Brahman" the highest person who is by nature, devoid of all evils and is possessed of a host of auspicious qualities which are innumerable and unsurpassable in excellence. For every where in the context the word Brahman is seen to have been derived from the association of Brahattva (greatness) and whatever greatness is by nature as well as by qualities is unsurrpassable in excellence. that is its primary and natural meaning and he who possesses such greatness is alone the lord of all. Brahman thus is the highest person who is by nature devoid of all evil and is possessed of hosts of auspicious qualities which are innumerable and unsurpassable in excellence. He accepts a world that is real and that bhakti and prapatti are both means of attainment. Only he attains the Lord by the benevolence of the Grace of the Lord.
Brahma is the material cause of the universe. Brahma was alone before the creation of the universe. What does creation actually mean? The process by which objects gain a name and form.
"Anena Jivena Atmana Anupravishya Namarupe Vyakaravaniti"
Brahma along with the Atma enters every body and bestows a name and form to these entities and the difference between them now lies in their constitution and attributes or gunas. Now these attributes or gunas are only made up of knowledge. Knowledge is not matter. This knowledge known as Dharma Bhota Jnana is the attribute of the atma. The differences that we observe among the atmas is the levels of their dharma bhuta jnana and are atributable to the bodies they find themselves in. For example Atma in the body of a single celled organism has far fewer faculties that an atma in the body of a human being and this difference in turn is due to the function of their karmas.
In the state of pralaya the atma does not or rather retain the link with the karma and thus the individuality. Hence we see Karma play such an important part in the whole cycle of pralaya and shrusti. In the case of acetana (non sentient entities) the process of creation simply means that they transform from the state of no name and form to a state of name and form and this endows it with a purpose and can be referred to as the sarira. The primeval state for both the cetana and acetana entities is refered to as sukshma state. At the time of Srshti the cetana and acetana transform from the sukshma state into a grosser fully manifested sthula state. This srishti is created by brahman. Brahman makes the assertion and creates bodies from its primitive form by giving it name and form. He then enters these bodies along with the atman. i.e. the entry into the body allows it to use its dharma bhuta jnana. By the action of creation Brahman is the nimitha karana and by his power of assertion he displays the upadana karana. Now to connect the sarira atma bhava or the nature of brahman and the universe this sarira atma bhava. i.e. body soul relationship exists at all times. that is there is no state in the universe in which it does not exist as the body of brahman. the power of creation or transformation is the discreation of brahman so it can be termed sankalpena, and the cetana and acetana entities go through parinama in their nature and form which is completely out of their control. its only on the discreation of brahman sankalpena parinama.
Sri Ramanuja says "Jagath sad atmakatvam" Brahman is the antaratma of the universe. Then Ramanuja carries the attributes of atma further saying ananda is its quality eternal bliss. Further readings on the nature between the body and atman give a wonderful explanation
Else where in the Gita the relation is expressed as " Nasatho vidyathe bhava namavo vidyathe sataha" 2-16.
Vishnu purana 2-12-43.
Asatha dehasya sadbhava na vidyate sathascha , Aathatmona na asadbhava, vinashasva bavahi asathvam avinashasva bhavashcha sathvam"
Brahman has divine characteristics
Satya sankalpatvam
Nivik aratatva
no evil attributes
With infinite divine attributes
Savisesam having attributes.
Brahman is savisesham Satyam means Brahman has qualities of being unchanging in nature, natural independent existence. Jananyanam he has infinite unchanging knowledge as his nature and knows every thing. Anantam immesurable infinite and is beyond the limits of length time and mass.
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