(This article is in continuation of a previous entry left half done which hopefully i will finish in a day or two.)Surprised that i got full marks for this answer.
Thus Sri Bhashya describes the three categories of reality (tattvas) God Soul and Matter. The whole work concludes by the last sutra stating "The released self does not come back again to the world."
Sri Ramanuja postulates a personal God. He defines Brahman thus:
"By the word "BRAHMAN" is denoted the highest person, who is by nature, devoid of all evil, and is possessed of hosts of auspicious qualities which are innumerable and in surpassable in excellence". He accepts a world that is real, that is opposed to the world of illusion of the advaitins, of the means of attainment he accepts the bhakti and prapatti wherein the Lord is considered both as a means and the object of attainment. Only he attains the Lord whom He elects with grace. This is the truth of this system.
SHASTRAM CA SAMAPTAM.
The development of Sri Vaishnavism can be divided into four historical periods. 1. The Vedic period. 2. The period of the Agamas. 3. The Smrti period. 4. The period of the Alwars. 5. The period of the Theologians. as the ones who questioned and refuted and arrived at the ultimate Truth "That Sath Ithi" Sri Ramanuja one of the greatest Acharyas to have lived and left his footprints for the entire mankind to follow.
The hymns of the Rig Veda assert the existence of this one Supreme Being and also describes the essential characteristics of this being as the cause of all causes (sarva-karana) the controller of all (sarva-niyamaka) as immanent in the heart of every being (antaryami) as the ruler of the entire universe and as the giver of immortality. Such a being is also described as omniscient (sarvajna) omnipotent (sarvasakta) full of unsurpassed glory (sarvatisayi) and the greatest of all (sarva mahima)
Sri Vishnu is the foundation of ultimate Truth (reality)
To give an example of how Sri Ramanuja refuted other philosophies and arrived at a answer acceptable to all is shown below:
Example I
Suppose the Prakriti is the doer, then this Prakriti happens to remain common to all the individual selves. As such all the individual selves must enjoy the fruits thereof.
In sutras II -3 -40 & 41 it is stated that the effort of the self has the approval of the Highest Person.
The inherent property and the natural state of the A.self has been stated to be many: they are: 1. Depended on Karma. 2. Subject to affliction. 3. Not all knowing. 4. His mukti (for final liberation) is depended upon the means of worship.
And that of the B. Brahman is stated to be: 1. Not tainted with faults. 2. All knowing. 3. Possessed of true will. 4. Lord of all beings.
The authorities are:
1. Brahma Sutra II -3 42 to 46.
2. The Purusha i.e. the individual self sits immersed in grief, and being ignorant and powerless he feels sorry when he sees another, the Lord, well worshipped. then he being relieved from grief attains His greatness (Sve IV-7)
3. The destructible is the Avidya or Karman and the immortal is the Vidya or Knowledge and He {the Brahman} who commands them is distinct (Sve V-1)
4. Being embraced by the Intelligent self he knows neither the external thing nor the internal thing (Br. IV -3-21)
5. One of them eats the sweet Pippala fruit, while the other shines in splendour without eating at all. (Mud III -1 -1)
6. the two unborn the intelligent and the non intelligent are the Lord and the non Lord (Sve 1-9)
7. By knowing the individual self and the impeller to be different, he being blessed by Him attains immortality (Sve 1-6)
8. When the seer beholds Him, the golden coloured, the creator, the Lord, the person and the cause of matter. Then the wise not tainted with evils, becomes entirely equal to Him, having discarded punya and papa (i.e. the effect of good and bad deeds) (Mun III 1-3)
9. He is the cause. He is the Lord of the lord of the senses (i.e. the individual self) he has neither generator nor master. (Sve VI-9)
10. He who understands all and knows all. (mund 1-1-9)
11. His supreme power is proclaimed, indeed as varied and natural and consisting of activity provoked by knowledge and strength. (Sve VI-8)
12. He is without parts, without action, tranquil and without defect, without taint. (Sve VI-19)
13. He who is the eternal among the eternal, the intelligent among the intelligent, fulfils the desire of many, being himself only one. (Sve -VI-13)
14. He is the Lord of the entire world, and the matter of one's self. (Maha-Nav-1-3)
Example II
"ANANDAMAYADHIKARANA"
Anandamayobhyasat.
that which is denoted by the term "anadamaya" (is the Brahman) because there is the repetition of various grades of Bliss which culminate in the Anandamaya or the Highest Bliss.
No doubt the individual self, that possesses intelligence and that is different from the Pradhana has the power of seeing, yet the individual self neither in the state of bondage, nor in the state of final release, can be the cause of the universe. The scriptural text beginning with "From the same self, the spatial ether came into existence." and ending with the Different forms of Vijnanamaya is the inner self Ananda maya. (Tait II-1-1) declares that the Ananda maya mentioned as the cause of the universe is the all knowing Highest Self who is other than the individual soul. Why?
Because there is repetition of bliss in various grades which culminate in the Ananda maya and which forms the summitsnof the unsurpassable condition is repeatedly mentioned in the text, for meditation 'The 100th fold of the bliss of Prajapati is equal to the single bliss of the Brahman (Tait II -8-4) where from speech together with the mind returns not having reached it. He who knows the Brahman's bliss fears not from anything.
[Vijnanamaya is the individual soul whoes essential characterristic is knowledge.
Anandamaya is the Brahman whoes essential character is the abundant Bliss.
Example III Adhyaya II Pada IV
'PRANPTPATTYADHIKARANA' 'Tatha Pranah'
The individual selves are not created; because there are scriptual texts to prove that they are not produced and they are eternal. Same is the case with the sense organs. It is mentioned in the scriptures that at the time of the Pralaya the Prana did exist. The spiritual text is "The non being (Asat) alone was in the beginning, those sages in the beginning were indeed the Asat non being" The Pranas were these sages. IT IS NOT SO.
Gounyasambhavat,-------- the scriptual statement of plural.
Tatpurvakatvad cacah-----On account of speech having anteceded.
Sapta gatervisesitat vaace--- they are seven.
Hastadayastu sthiteto naivam --- but the hands.
Anavasca ---------and they are minute.
sresthasca ---------and the best.
Na vayukriye ------neither air nor function.
Caksuradivattu-----but like the eye and the rest.
Akaranat vacca nando ---- no objection of its having an activity.
Pancavrittirmanovsdvy-----It is designated as having five functions like mind.
Anuscha --- atomic in size.
The prana is atomic in size because of its going out. This is stated in the text. The Prana goes out behind him----- so on and so forth: one topic leading to another etc.
Thus Sri Bhashya describes the three categories of reality (tattvas) God Soul and Matter. The whole work concludes by the last sutra stating "The released self does not come back again to the world."
Sri Ramanuja postulates a personal God. He defines Brahman thus:
"By the word "BRAHMAN" is denoted the highest person, who is by nature, devoid of all evil, and is possessed of hosts of auspicious qualities which are innumerable and in surpassable in excellence". He accepts a world that is real, that is opposed to the world of illusion of the advaitins, of the means of attainment he accepts the bhakti and prapatti wherein the Lord is considered both as a means and the object of attainment. Only he attains the Lord whom He elects with grace. This is the truth of this system.
SHASTRAM CA SAMAPTAM.
The development of Sri Vaishnavism can be divided into four historical periods. 1. The Vedic period. 2. The period of the Agamas. 3. The Smrti period. 4. The period of the Alwars. 5. The period of the Theologians. as the ones who questioned and refuted and arrived at the ultimate Truth "That Sath Ithi" Sri Ramanuja one of the greatest Acharyas to have lived and left his footprints for the entire mankind to follow.
The hymns of the Rig Veda assert the existence of this one Supreme Being and also describes the essential characteristics of this being as the cause of all causes (sarva-karana) the controller of all (sarva-niyamaka) as immanent in the heart of every being (antaryami) as the ruler of the entire universe and as the giver of immortality. Such a being is also described as omniscient (sarvajna) omnipotent (sarvasakta) full of unsurpassed glory (sarvatisayi) and the greatest of all (sarva mahima)
Sri Vishnu is the foundation of ultimate Truth (reality)
To give an example of how Sri Ramanuja refuted other philosophies and arrived at a answer acceptable to all is shown below:
Example I
Suppose the Prakriti is the doer, then this Prakriti happens to remain common to all the individual selves. As such all the individual selves must enjoy the fruits thereof.
In sutras II -3 -40 & 41 it is stated that the effort of the self has the approval of the Highest Person.
The inherent property and the natural state of the A.self has been stated to be many: they are: 1. Depended on Karma. 2. Subject to affliction. 3. Not all knowing. 4. His mukti (for final liberation) is depended upon the means of worship.
And that of the B. Brahman is stated to be: 1. Not tainted with faults. 2. All knowing. 3. Possessed of true will. 4. Lord of all beings.
The authorities are:
1. Brahma Sutra II -3 42 to 46.
2. The Purusha i.e. the individual self sits immersed in grief, and being ignorant and powerless he feels sorry when he sees another, the Lord, well worshipped. then he being relieved from grief attains His greatness (Sve IV-7)
3. The destructible is the Avidya or Karman and the immortal is the Vidya or Knowledge and He {the Brahman} who commands them is distinct (Sve V-1)
4. Being embraced by the Intelligent self he knows neither the external thing nor the internal thing (Br. IV -3-21)
5. One of them eats the sweet Pippala fruit, while the other shines in splendour without eating at all. (Mud III -1 -1)
6. the two unborn the intelligent and the non intelligent are the Lord and the non Lord (Sve 1-9)
7. By knowing the individual self and the impeller to be different, he being blessed by Him attains immortality (Sve 1-6)
8. When the seer beholds Him, the golden coloured, the creator, the Lord, the person and the cause of matter. Then the wise not tainted with evils, becomes entirely equal to Him, having discarded punya and papa (i.e. the effect of good and bad deeds) (Mun III 1-3)
9. He is the cause. He is the Lord of the lord of the senses (i.e. the individual self) he has neither generator nor master. (Sve VI-9)
10. He who understands all and knows all. (mund 1-1-9)
11. His supreme power is proclaimed, indeed as varied and natural and consisting of activity provoked by knowledge and strength. (Sve VI-8)
12. He is without parts, without action, tranquil and without defect, without taint. (Sve VI-19)
13. He who is the eternal among the eternal, the intelligent among the intelligent, fulfils the desire of many, being himself only one. (Sve -VI-13)
14. He is the Lord of the entire world, and the matter of one's self. (Maha-Nav-1-3)
Example II
"ANANDAMAYADHIKARANA"
Anandamayobhyasat.
that which is denoted by the term "anadamaya" (is the Brahman) because there is the repetition of various grades of Bliss which culminate in the Anandamaya or the Highest Bliss.
No doubt the individual self, that possesses intelligence and that is different from the Pradhana has the power of seeing, yet the individual self neither in the state of bondage, nor in the state of final release, can be the cause of the universe. The scriptural text beginning with "From the same self, the spatial ether came into existence." and ending with the Different forms of Vijnanamaya is the inner self Ananda maya. (Tait II-1-1) declares that the Ananda maya mentioned as the cause of the universe is the all knowing Highest Self who is other than the individual soul. Why?
Because there is repetition of bliss in various grades which culminate in the Ananda maya and which forms the summitsnof the unsurpassable condition is repeatedly mentioned in the text, for meditation 'The 100th fold of the bliss of Prajapati is equal to the single bliss of the Brahman (Tait II -8-4) where from speech together with the mind returns not having reached it. He who knows the Brahman's bliss fears not from anything.
[Vijnanamaya is the individual soul whoes essential characterristic is knowledge.
Anandamaya is the Brahman whoes essential character is the abundant Bliss.
Example III Adhyaya II Pada IV
'PRANPTPATTYADHIKARANA' 'Tatha Pranah'
The individual selves are not created; because there are scriptual texts to prove that they are not produced and they are eternal. Same is the case with the sense organs. It is mentioned in the scriptures that at the time of the Pralaya the Prana did exist. The spiritual text is "The non being (Asat) alone was in the beginning, those sages in the beginning were indeed the Asat non being" The Pranas were these sages. IT IS NOT SO.
Gounyasambhavat,-------- the scriptual statement of plural.
Tatpurvakatvad cacah-----On account of speech having anteceded.
Sapta gatervisesitat vaace--- they are seven.
Hastadayastu sthiteto naivam --- but the hands.
Anavasca ---------and they are minute.
sresthasca ---------and the best.
Na vayukriye ------neither air nor function.
Caksuradivattu-----but like the eye and the rest.
Akaranat vacca nando ---- no objection of its having an activity.
Pancavrittirmanovsdvy-----It is designated as having five functions like mind.
Anuscha --- atomic in size.
The prana is atomic in size because of its going out. This is stated in the text. The Prana goes out behind him----- so on and so forth: one topic leading to another etc.
