Temple of bliss bhoga in Tirumantra.
Temple of flowers Pushpa in Charma.
Temple of duty Tyaga in Dvaya.
A ripening grain stalk bends as it receives more substance
Lords and friends and riches, companions, cattle, horses, possessions become hateful objects to him who has tasted Thy service.
First. Gratitude should be shown to the memory of Krishnavyasa and Parasara.
Second. A tribute of love should be paid to Nammalwar.
Third. Vyasasutras or Brahmasutras must be commented on to bring out the real Visistadvaita sense contained in them.
Answers revealed by Lord Varada to Kanchipurna to be communicated to Ramanuja.
1. Ahameva Param Tatva (I am the Supreme Truth)
2. Darsanam bhedamevacs (My view is distinction)
3. Upayesu Prapattissyat (By faith shall men reach Me, their salvation.
4. Antima Smriti Varjanam (Thought of me at time of death is not compulsory.
5. Dehavasane Moksanca (Release from bondage follows immediately on death of the body)
6. Mahapurnam Samasraya (Choose Mahapurna for your Acharya)
Mantra Ratna
Mahapurna initiated Ramanuja charya into the gem of Mantras and solemnly ordained him thus "I abjure thee holy son, most solemnly, to deem thyself as the appointed to succeed Yamuna. I am but an instrument of my Acharya in ordaining you."
Yasya Atma Sariram, Yasya Prthivi Sariram, Nityo Nityanam Cetanascetananam.
"Akhila Bhuvana Janma Sthema bhangadilile
Vinata Vividha bhuta vrata raksaika dikse,
Sruti sirasi Vidipte Brahmani Srinivase
Bhavatu mama parasmin semusi bhaktirupa."
"May knowledge transformed into intense love directed to Srinivasa, the highest Brahman, become mine, the Being to whom the creation, preservation and dissolution of the universe is mere play, whose main resolve is to offer protection to all those who approach Him in all humility and sincerity, and who shine out like a beacon light out of the pages of the scripture."
This strikes the key note of the entire work. It refers to the knowledge of the supreme being which the author wishes should ripen into love. It is known as the doctrine of " BHAKTI RUPAPANNA JNANA" of Ramanuja very much akin to what Spinoza calls 'Amor Intellectualis Dei' (Intelectual love of God) In this are fused Wisdom and Devotion (Jnana and Bhakti) both of which coalesce in God who is the abode of all excellence.
Pramana Theory of Knowledge.
Every darsana begins with a determination of pramanas - instruments of right knowledge. Pramana means that by which things can be measured by mind or known. every philosopher begins with determining their scope before he embarks on the nature of objects known called prameya. Max Muller in his six systems of Indian Philosophy says."Such an examination of authorities of Human Knowledge (pramanas) ought of course to form the introduction to every system of philosophy and to have clearly seen this is, as seems to me, the high distinction of Indian Philosophy." a theory of Knowledge or epistemology therefore precedes ontology or the theory of Reality or Being. Ramanuja follows this time honoured method and makes a careful analysis of the three important means of knowing which he, along with other teachers of Vedanta, recognize. Perception (Pratyaksa) Inference (Anumana) and Sabda (verbal testimony)
The Nature of Perception.
All apprehension by consciousness takes place by means of some distinction. If perception made us apprehend only pure Being judgments clearly referring to different objects... such as here is a jar, there is a piece of cloth etc would be devoid of all meaning. and if through perception we did not apprehend difference -- as marked by genetic character etc constituting the structure or make of a thing then why should a man searching for a horse not be satisfied on finding a cow. Ramanuja points out that perception will not enable us to obtain the knowledge of Brahman he quotes the Kathopanishad (II.6.9) His form is not to be seen, No one beholds him with the eye. Ramanuja says perception is two fold being based either on sense organs or on extraordinary concentration of mind (Yoga) Of the perception of the former kind there are again two sub-species, according as perception takes place either through the outer sense organs or the internal organ manas. The outer sense organs produce knowledge of their respective objects, insofar as the latter are in actual contact with the organs, but are quiet unable to give rise to knowledge of the special object constituted by the supreme self that is capable of being conscious of and creating the whole aggregate of things. Nor can internal perception give rise to such knowledge: for only purely internal things such as pleasure and pain fall within its cognisance and it is incapable of relating itself to external objects apart from sense organs. nor can perception be based on Yoga. for although such perception springs from intense imagination implies a vivid presentation of things, which are of objects perceived earlier and do not rank as an instrument of knowledge rather is a source of error.
Inference: Anumana.
Inference takes us over from what is perceived to what is not perceived on the basis of what is perceived. thus inference like perception can never reveal to us knowledge of things which are quality less. inference depends on knowledge obtained through perception it too cannot give us knowledge of Brahman.
Testimony (Sabda)
This source of knowledge has been called Sabdha Pramana. the spoken word the written word. With regard to super sensuous matter, scripture alone is authoritative and reasoning is to be applied duly to support the scriptures.
Dharma bhuta jnana. Attributive consciousness.
The nature of consciousness is self luminosity. so it manifests itself.
Theory of Judgement.
Theory of Truth and error
Nature of Brahman
Nature of Jagat
Nature of Jiva / reality
Nature of Hita
Nature of Purushartha.
The gist of Sri Bhasyam in Ramanuja's own words.
Sri Bhasya mangala sloka
Sri Bhasya Pratijna
Jijnasa sutra
Atha sabdartha and ata sabdartha
Brahmajnana after karmajnana
The meaning of Brahmajijnasa
Brahma Sabdartha
The Oneness of Karma Mimamsa and Brahma Mimamsa
Adhyayana
Karma phala and Brahmajnanaphala
Laghu Purvapaksa
Laghu Siddhanta Vakyartha jnana khandana
Dhyana Svarupam
Bhakti
Karma and Bhakti
Vivekadi Sadhana Saptka
Vidya and Avidya
Punya and Papa
Maha Purvapaksa
Maha Siddhanta
Nirvisesa Vastu
Sabdha Pramana
Pratyaksa Pramana
Bhedabheda Khandana
Anumana Pramana
Experience and Object of experience are not identical
Svayamprakasatva of Anubhuti
The meaning of Aham I
Susuptadau Ahamartha Sphurana Samarthanam
Mukatvahamarthanuvrtti samarthanam
Sastra Pratyaksa Virodhe. Sastra Prabalya nirasah.
Meaning of Ekamevadvitiyam
Meaning of Nirguna Vakya
commentary on Taittiriya text.
Meaning of Yasyamatam Text
Meaning of Anando Brahma Text.
Meaning of Yatra hi Dvaitamiha bhavati Text and Neha nanasti kincana.
Nature of Brahman Summed up.
Meaning of the term Maya
Meaning of Tatvamasi.
Meaning of the verse 'Jyotimsi Visnuh
The reconciliation of distinction between cit and acit and karyakaranayorananyatva.
Meaning of Sastra Yonitvat.
Upanisadic authority for the existence of Brahman
Anandamayah Paramatma
Summary of the first pada in the first chapter of Sri Bhasya.
Concept of antaryamin
The Chariot Simile in the Upanishad and its significance.
Interpretation of Atmanastu Kamaya passage of the Brhadaranyaka Upanishad.
The world is leela of Iswara.
Ramanuja's summary of the first chapter of Sri Bhasya
Karanat Karyasya Ananyatvam
Isvara's sarvatmatva and sakaletara vilaksanatvam
Acceptable elements in other Darsanas summarsied.
Interpretation of Sutra Karta Sastrarthatvat.
Jiva as amsa of Brahman
A retrospect
Ubhayalingadhikarana
Visesana Visesya Bhava
Interpretation of Phalamataupapatteh Sutra.
Purusarthadhikarana
The Asrama ideal
The practice of Sama and Dama
Realisation of Brahman by Dhyana and Upasana.
Interpretation of Svena rupena Abhinispadyate
Interpretation of the sutra Jagadvyaparavarjam
Interpretation of Anavrttissabdat Sutra.
Temple of flowers Pushpa in Charma.
Temple of duty Tyaga in Dvaya.
A ripening grain stalk bends as it receives more substance
Lords and friends and riches, companions, cattle, horses, possessions become hateful objects to him who has tasted Thy service.
First. Gratitude should be shown to the memory of Krishnavyasa and Parasara.
Second. A tribute of love should be paid to Nammalwar.
Third. Vyasasutras or Brahmasutras must be commented on to bring out the real Visistadvaita sense contained in them.
Answers revealed by Lord Varada to Kanchipurna to be communicated to Ramanuja.
1. Ahameva Param Tatva (I am the Supreme Truth)
2. Darsanam bhedamevacs (My view is distinction)
3. Upayesu Prapattissyat (By faith shall men reach Me, their salvation.
4. Antima Smriti Varjanam (Thought of me at time of death is not compulsory.
5. Dehavasane Moksanca (Release from bondage follows immediately on death of the body)
6. Mahapurnam Samasraya (Choose Mahapurna for your Acharya)
Mantra Ratna
Mahapurna initiated Ramanuja charya into the gem of Mantras and solemnly ordained him thus "I abjure thee holy son, most solemnly, to deem thyself as the appointed to succeed Yamuna. I am but an instrument of my Acharya in ordaining you."
Yasya Atma Sariram, Yasya Prthivi Sariram, Nityo Nityanam Cetanascetananam.
"Akhila Bhuvana Janma Sthema bhangadilile
Vinata Vividha bhuta vrata raksaika dikse,
Sruti sirasi Vidipte Brahmani Srinivase
Bhavatu mama parasmin semusi bhaktirupa."
"May knowledge transformed into intense love directed to Srinivasa, the highest Brahman, become mine, the Being to whom the creation, preservation and dissolution of the universe is mere play, whose main resolve is to offer protection to all those who approach Him in all humility and sincerity, and who shine out like a beacon light out of the pages of the scripture."
This strikes the key note of the entire work. It refers to the knowledge of the supreme being which the author wishes should ripen into love. It is known as the doctrine of " BHAKTI RUPAPANNA JNANA" of Ramanuja very much akin to what Spinoza calls 'Amor Intellectualis Dei' (Intelectual love of God) In this are fused Wisdom and Devotion (Jnana and Bhakti) both of which coalesce in God who is the abode of all excellence.
Pramana Theory of Knowledge.
Every darsana begins with a determination of pramanas - instruments of right knowledge. Pramana means that by which things can be measured by mind or known. every philosopher begins with determining their scope before he embarks on the nature of objects known called prameya. Max Muller in his six systems of Indian Philosophy says."Such an examination of authorities of Human Knowledge (pramanas) ought of course to form the introduction to every system of philosophy and to have clearly seen this is, as seems to me, the high distinction of Indian Philosophy." a theory of Knowledge or epistemology therefore precedes ontology or the theory of Reality or Being. Ramanuja follows this time honoured method and makes a careful analysis of the three important means of knowing which he, along with other teachers of Vedanta, recognize. Perception (Pratyaksa) Inference (Anumana) and Sabda (verbal testimony)
The Nature of Perception.
All apprehension by consciousness takes place by means of some distinction. If perception made us apprehend only pure Being judgments clearly referring to different objects... such as here is a jar, there is a piece of cloth etc would be devoid of all meaning. and if through perception we did not apprehend difference -- as marked by genetic character etc constituting the structure or make of a thing then why should a man searching for a horse not be satisfied on finding a cow. Ramanuja points out that perception will not enable us to obtain the knowledge of Brahman he quotes the Kathopanishad (II.6.9) His form is not to be seen, No one beholds him with the eye. Ramanuja says perception is two fold being based either on sense organs or on extraordinary concentration of mind (Yoga) Of the perception of the former kind there are again two sub-species, according as perception takes place either through the outer sense organs or the internal organ manas. The outer sense organs produce knowledge of their respective objects, insofar as the latter are in actual contact with the organs, but are quiet unable to give rise to knowledge of the special object constituted by the supreme self that is capable of being conscious of and creating the whole aggregate of things. Nor can internal perception give rise to such knowledge: for only purely internal things such as pleasure and pain fall within its cognisance and it is incapable of relating itself to external objects apart from sense organs. nor can perception be based on Yoga. for although such perception springs from intense imagination implies a vivid presentation of things, which are of objects perceived earlier and do not rank as an instrument of knowledge rather is a source of error.
Inference: Anumana.
Inference takes us over from what is perceived to what is not perceived on the basis of what is perceived. thus inference like perception can never reveal to us knowledge of things which are quality less. inference depends on knowledge obtained through perception it too cannot give us knowledge of Brahman.
Testimony (Sabda)
This source of knowledge has been called Sabdha Pramana. the spoken word the written word. With regard to super sensuous matter, scripture alone is authoritative and reasoning is to be applied duly to support the scriptures.
Dharma bhuta jnana. Attributive consciousness.
The nature of consciousness is self luminosity. so it manifests itself.
Theory of Judgement.
Theory of Truth and error
Nature of Brahman
Nature of Jagat
Nature of Jiva / reality
Nature of Hita
Nature of Purushartha.
The gist of Sri Bhasyam in Ramanuja's own words.
Sri Bhasya mangala sloka
Sri Bhasya Pratijna
Jijnasa sutra
Atha sabdartha and ata sabdartha
Brahmajnana after karmajnana
The meaning of Brahmajijnasa
Brahma Sabdartha
The Oneness of Karma Mimamsa and Brahma Mimamsa
Adhyayana
Karma phala and Brahmajnanaphala
Laghu Purvapaksa
Laghu Siddhanta Vakyartha jnana khandana
Dhyana Svarupam
Bhakti
Karma and Bhakti
Vivekadi Sadhana Saptka
Vidya and Avidya
Punya and Papa
Maha Purvapaksa
Maha Siddhanta
Nirvisesa Vastu
Sabdha Pramana
Pratyaksa Pramana
Bhedabheda Khandana
Anumana Pramana
Experience and Object of experience are not identical
Svayamprakasatva of Anubhuti
The meaning of Aham I
Susuptadau Ahamartha Sphurana Samarthanam
Mukatvahamarthanuvrtti samarthanam
Sastra Pratyaksa Virodhe. Sastra Prabalya nirasah.
Meaning of Ekamevadvitiyam
Meaning of Nirguna Vakya
commentary on Taittiriya text.
Meaning of Yasyamatam Text
Meaning of Anando Brahma Text.
Meaning of Yatra hi Dvaitamiha bhavati Text and Neha nanasti kincana.
Nature of Brahman Summed up.
Meaning of the term Maya
Meaning of Tatvamasi.
Meaning of the verse 'Jyotimsi Visnuh
The reconciliation of distinction between cit and acit and karyakaranayorananyatva.
Meaning of Sastra Yonitvat.
Upanisadic authority for the existence of Brahman
Anandamayah Paramatma
Summary of the first pada in the first chapter of Sri Bhasya.
Concept of antaryamin
The Chariot Simile in the Upanishad and its significance.
Interpretation of Atmanastu Kamaya passage of the Brhadaranyaka Upanishad.
The world is leela of Iswara.
Ramanuja's summary of the first chapter of Sri Bhasya
Karanat Karyasya Ananyatvam
Isvara's sarvatmatva and sakaletara vilaksanatvam
Acceptable elements in other Darsanas summarsied.
Interpretation of Sutra Karta Sastrarthatvat.
Jiva as amsa of Brahman
A retrospect
Ubhayalingadhikarana
Visesana Visesya Bhava
Interpretation of Phalamataupapatteh Sutra.
Purusarthadhikarana
The Asrama ideal
The practice of Sama and Dama
Realisation of Brahman by Dhyana and Upasana.
Interpretation of Svena rupena Abhinispadyate
Interpretation of the sutra Jagadvyaparavarjam
Interpretation of Anavrttissabdat Sutra.
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