Sutras and refutations in detail:-
UbhayalingaQ. Please explain how Ubhaya lingathkaranam brings out Paramatma as the abode of Kalyanagunas rejecting the statement that He is nirguna?
Ans. 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 can be understood through pratyaksham and anumanam. But to understand the matters pertaining to the life after death the two vehicles of 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 purpose of our life i.e. Purushartham.
Shabdam is the only authority we should rely. We should accept the ageless and faultless vedas as the authority or shabdha pramana to realise the true spiritual path.
We have seen in the poorva mimamsa or karmakanda of the vedas the methods and activities that we should practice to obtain the material benefits which we can enjoy and experience through worldly possessions. These are shortlived and transcient and will result in being born again and again in this world.
The later portion of the vedas known as Uttara Mimamsa or gynakhanda and the upanishads show us the path to attain moksha or 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.
Broadly clasifying there are six schools of philosophy that indians follow.
1. Nyaya.
2. Vaisheshhika
3. Samkhya
4. Yoga
5. Mimamsa
6. Vedanta
Each of these has as its authoritative source a composite text that threads together all of the diverse points of doctrine claimed by it. The text is called a collection of sutras, pithy statements that discourse upon some specific aspect of the field and is the most important work relating to that doctrine as it codifies the entire spectrum of thought encompossed by that doctrine and serves as a point of reference for all matters of philosophical import. Quiet frequently the plural nature of the sutras collection is not made explict and one refers to a such and such a sutra as if it were a single work.
Adhikaranam 3.2.5.
Ans. 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 can be understood through pratyaksham and anumanam. But to understand the matters pertaining to the life after death the two vehicles of 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 purpose of our life i.e. Purushartham.
Shabdam is the only authority we should rely. We should accept the ageless and faultless vedas as the authority or shabdha pramana to realise the true spiritual path.
We have seen in the poorva mimamsa or karmakanda of the vedas the methods and activities that we should practice to obtain the material benefits which we can enjoy and experience through worldly possessions. These are shortlived and transcient and will result in being born again and again in this world.
The later portion of the vedas known as Uttara Mimamsa or gynakhanda and the upanishads show us the path to attain moksha or 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.
Broadly clasifying there are six schools of philosophy that indians follow.
1. Nyaya.
2. Vaisheshhika
3. Samkhya
4. Yoga
5. Mimamsa
6. Vedanta
Each of these has as its authoritative source a composite text that threads together all of the diverse points of doctrine claimed by it. The text is called a collection of sutras, pithy statements that discourse upon some specific aspect of the field and is the most important work relating to that doctrine as it codifies the entire spectrum of thought encompossed by that doctrine and serves as a point of reference for all matters of philosophical import. Quiet frequently the plural nature of the sutras collection is not made explict and one refers to a such and such a sutra as if it were a single work.
The following verse from the Padma Purana defines what a sutra means.
alpakshamasdhimdha sakadvishavathomukham.
Asthobhamanavadham cha santam sutravedoviduhu.
(Pithy) using fewest possible letters, unambiguous, laying out all the essential aspects of each topic and dealing with all aspects of the question, free of repetativeness and flaw, those learned in the sutra say that such is a sutra. Quiet naturally then the author of the sutras for each school occupies the highest rank among the scholars of that school and is regarded as its founder or progenitor and as a primary guru of all others claiming loyalty to that scholarly tradition and the authors are called sutrakaras.
1. Gautama for the nyaya school.
2. Kanada for the vaisheshhika school.
3. Kapila for the samkhya school.
4. Patanjali for the yoga school.
5. Jaimini for the mimamsa school.
6. Badarayana for the vedanta school.
Each school has its unique aspect where by it tries to satisfy the spiritual aspirations of its adherents. Of these the vedanta school concerns itself with the understanding of BRAHMAN the entity referred to in the vedas and upanishads, and who is variously described as the creator, the super soul. the supreme self. Thus the vedanta school of badrayana is more commonly known as Brahma Sutra.
Brahma sutra is an authoritative exposition of Vedanta but it is by no means the first and is designed to provide an objective criticism of views held by others. Badrayana refers to the views of the other previous scholars such as audulomi, Kashakritsana, Badri, Ashmarathya, Jaimini. Accepting the views of Jaimini in a few instances and modifying them in some others. He also refers to some points he has expounded in another work. As such it is clear that the Brahma sutra was written at a time when the six schools in general and the vedanta in particular were already wide known and discourse amoung their scholars had already developed to a very high degree.
There are three kinds of vedantic texts called the prasthanatraya, which are considered to be of prime importance. These are the Vedas and Upanishads, the Brahma Sutra and the Bhagvadgita. There are references both in Brahma sutra and Bhagvadgita to each other, Bhagvadgita being a part of Mahabaratha. Now it has been hypotheticaly affirmed that the author of both the works are one and the same.
Sri Ramanuja also known as Bhashyakara, Udaiavar, Emberumanar, Yethirajar and Elaialvar wrote a commentary to the Brahma Sutras of sri Veda Vyasa or Badrayana. This commentary is called Sri Bhasya.
Even when Jaimini sutras were available for establishing the meaning of the first part of the vedas, no one wrote an elaborate commentary for those sutras. This is because there was no different interpretation possible to the suggested actions i.e. Kamyakarmas in them. If one could follow faithfully the suggested actions and recomended practices contained in them, it was possible to attain the desired goal and happiness. Here again the goals and pleasures so attained would eventually be transcient and as soon as the individual exhausted the bank of his good actions (Punyas) he would again take birth in this world.
The subject matter of the upanishads can be comprehended through superior knowledge only. As such any wrong understanding of the intended meanings will lead to non attainment of the ultimate goal (i.e. Purushartha) The Athma cannot go out of the ordained path. Vyasas Brahma sutras were written to determine the true meaning of the upanishads and Ramanuja wrote the Sri Bhasya as commentary to those brahma sutras to establish beyond doubt the true path for Moksha.
Method to be adopted to attain the Lord.
a. Developing a sense of detachment in our activities.
b. Paramatma is superior and there is none who is equal or superior to him.
c. He is blemishless and full of nobel attributes.
d. He is the bestower of every favour.
e. If one is so concerned one is destined to reach him.
If one wants to reach him he must be constantly thinking of him, which is defined bhakti through dhyanam. The different parts and kinds of dhyanam called bhakti vidya should be understood and followed.
The chapter Upaayaadhyayam deals in detail:
1. Developing detachment.
2. Realising the greatness of the Lord.
3. The 32 types of Bhakti.
4. The righteous conduct of ones chosen profession.
Upanishads mention two kinds of learning one Para Vidya and Apara vidya Para vidya tells us the way to attain the Lord. and Apara vidya which leads us to attain Moksha is divided into 32 varieties. example sat vidya, bhooma vidya, upakusala vidya etc. but the object of each of the vidyas is one and the same.
The ultimate goal and fulfillment implied in all the learnings is one and only LORD SRIMAN NARAYANA.
Sutra 11.
na sThAnathopi parasya ubhayalingam sarvathra hi.
There is no imperfection in Brahma because of place as it is said to have two fold characteristics.
The nature of Brahman is being described as being free from defects and an abode of auspicious qualities. The poorvapakshin says that the defects of the different places such as wakefull state, dream etc. will adhere to Brahma who is said to abide in them. He argues that the soul by nature is pure but only due to connection with body it acquires imperfections caused by karma. Even though Brahma abides in different states with the soul voluntarily as its inner self, embodiment should create imperfections. Just as a person, though clean will become impure if he falls into filth.
The text Yahprthivyam thishtan, which describes Brahman being present in all entities as their inner self proves only that like an embodied soul getting contaminated by the imperfections of the body.Brahma also will be so due to the body it enters in. This view is refuted in the sutra saying that the supreme self is not contaminated because throughout Brahma is said to have twofold characteristics by the Sruthi, namely being free from all imperfections and possessing infinite auspicious qualities.
Here Sri Ramanuja quotes from Sruti texts
"apahathapApana, vijarO, Vimrthyull vishok O VijiGhathso ApipAsah svthyaParah ParANAm SakalA Nayethra KlEsAdhayah santhiparAvarEse"
He possesses all auspicious qualities by a fraction of his power supporting all beings. In Him there are energy, strength, might, wisdom valor and all other noble qualities. He is the Supreme being the Lord of all high and low, whom no imperfections affect.
Sutra 12. 3.2.12
bhEdhAth ithi Cheth na prtyhEkam athadhvachanAth.
It is said that Brahma cannot avoid contamination on account of different bodies, it is not so.
To the objection that Brahman should also be affected by the imperfections of the different bodies ensouled by it like Divine, Human etc. The sutra says, where Brahman is described as the inner self like Ya PrthivyAm thishTan, ya Athmani thishTan etc. ends with the assertion "sa tha AsthmA AntharyAm Yamrthah" that is the self, the indweller who is immortal. It cannot be argued that even if the entity into the different bodies is self willed, Brahman cannot escape being connected with the imperfections which are the nature of the bodies.
Sri Ramanuja points out that even the inanimate objects are not good or bad by nature but gives joy or sorrow according to the Karmas of the individual who experiences them.
In Vishnu Purana it is said:
ThadhEva preethayE bhoothVA ApunardhuhkhAya jAyathE, thadhEva KOpAya yathah prasaAdhAya cha, Ayathe; thasmAth dhuhjhAthmakam nAsthi naca kimchith sukhAthmakam (VP 2-6-48)
Which means the same thing which gives pleasure turns into a source of sorrow and vice versa and hence nothing is of the nature of pleasure or pain.
So the connection with bodies, while causes joy and sorrow for the jiva according to his Karma, to the supreme self it is a matter of sport only.
Sutra 13
api - chaivam EkE.
Brahma also comes under the name and form this is refuted and the answer is given in sutra 14.
Sutra 14.
ArupavadhEva hi thath praDHAnasthVAth.
Brahma is by nature formless though the agent of names and forms.
The soul is connected with the respective name and form according to its karma and for Brahman this is not the case and hence no form, though abiding in the soul and its body as the antaryami, indweller, and hence says Ramanuja retains the dual characteristics namely "Nirastha nikhila dhOshathvam" absence of all imperfections and KalyANA gunA karathvam abode of all auspicious qualities.
Sutra 15.
prakAsava th cha avaiyartHyAth 3.2.15,
Even as Brahman is regarded as being essentially of light, so too the twofold characteristics to be taken as true so that there will be meaning to the text.
The concept of Ubhayalingathvam is questioned on the basis of abhedha texts. The text
"Sathyam jnAnam anantham Brahma"
Truth knowledge and infinity is Brahman denotes Brahman to be nirvisesha, un differentiated (i.e. according to advaita only) while mentioning the qualities Sarva jnathvam, omniscience, Sathya sankalpathaam, true willed, JagathkAraNathvam, being the cause of the world and sarvAntharyAmithvam, being the inner self of all. and again denying all attributes by the texts saying "nethi, nethi," not this not this.
The opponent asks that how can Brahman be attributed with the ubhayalinga, namely being free from imperfections and being the abode of auspicious qualities on the face of evidence to the contarary. The sutra replies to this saying that just as the attribute of consciousness (PraKAsathvam) is to be understood in order to make the text "Sathyam jnAnam anantham" meaningful so too the ubhayalingathvam has to be affirmed so that the texts mentioning sarvajnathvam etc will not be devoid of meaning.
Suthra 16.
Aha cha thanmAthram. 3-2-16.
And the text says so much only.
The text "Sathyam jnAnam anantham Brahma" specifies only this being the nature of Brahman and not negates the other qualities.
Suthra 17.
dharsayal hi cha atho api smaryathE.
This is shown by sruthi and Smrthi.
Sruthi text.
"ThameesvarANAmpara mam mahEswaram tham dhaivathAnAAm paramam cha dhAivatham"
He is the Lord of Lord as the supreme deity of all the deities.
Mund : Upanishad 1-1-9
"yah sarvajnah sarvavith yasya jnAnamayam thapah"
He is omniscient and knows all and His vreative thought is knowledge itself and
"Nishkalamm nishkriyam sh Antham niravadhyam niranjanam"
He who is without parts, without action, tranquil, without fault, without taint. Smrithi also says that the Lord is the cause of the world and pervades all but un affected by anything.
"Uthamah purushah thu anyah paramAthMA ithi UdhAhrthahiyo lokathrayam Avisya bibarthya vyaya isvarah. (Bhagvad Gita 15-17)
Suthra 18.
atha eva ch OpamAsuryak Adhivath 3-2-18.
Therefore the comparrison of Brahma with the images of the sun etc. here the imperfections belong to the reflecting media only.
Suthra 19 & 20 also indicated the same characteristic of Brahman not being affected by the imperfections of the residing place.
Sri Ramanuja refutes this point saying
Just as the imperfections of the reflecting media does not affect the sun because it does not exist in water. like wise the supreme self though existing in thew entities like earth is not affected by their imperfections being free from defects by nature.
Suthra 21.
prkrthath Avathvam hi prathishEDHathi. thathO braveethi cha bhooyah 3-2-21.
not this not this eg. the text denies only that much ness of Brahman and declares more than that.
The words na ithi in the passage means that there is nothing higher than Brahman both in nature and qualities
"brahmanah anyath svarupathah gu Nathah cha nAsthi ithyartHah" That brahman is known as Sathyasya sathyam the true of the true, this epithet is explained in the subsequent statement PrANAVai sathyam thEshAm Esha Sathyam, the pranas (individual souls) are true and he is the truth of them.
Suthra 22.
thadhavya kttham aha hi 3-2-22
Brahman is unmanifest as declared by scriptures. sruthi declares "na sadhssE thishTathi rupam asya na chakshusti a pasyanthi kaschana Enam (Katho upanishad)
His form does not stands to be seen and no one sees him with the eye. and na chakshushA grhyathE nApi VAchA (Munduka Upanishad) He is not grasped by eye or speach so there is no question of defining Brahman or denial.
Suthra 23.
api samrADHane prathyaksh Anum An AbhyAm.
Brahman can be experienced only through meditation says sruthi and smrthi meditation combined with devotion.
The supreme self cannot be attained through vedas, or intellect or learning but can be attained only by him whom the Supreme self chooses. Bhagvad gita chapter XI verse 53/54.
I cannot be attained through vedas, austerities charity or by sacrifice. I become accessible only through devotion.
Suthra 24.
prakAsAdhi vathcha avaiseshyam prakasas cha karmani abhyAsAth.
there are non differences in the case of light and apprehension through constant practice of meditation.
thaddhaithath pasyan rshirvAmadhEvah prathipedhE.
aham Manurabhavam suryascha.
I am manu and surya.
In this apprehension through meditation the knowledge and bliss as the essential nature of Brahman as well as the universe of the sentient and non sentient beings in subtle and gross forms as the modes of Brahman is understood.
Suthra 25.
athO ananth Ena th THA hi lingam.
As Brahman is shown to be infinite the characteristics apply.
Since Brahman has been established as possessing infinite auspicious qualities the two fold characteristics are confirmed.
To conclude.
The Lord while residing in the bodies of achetanas and chetanas is unaffected by the defects and inadequacies of the individual self. he remains pure and without any kind of blemish and the supreme lord is the ultimate goal to be reached by all. this can be achieved by only the will of the lord. so our duty is to make ourselves capable for the selection as it were. We have to lead a life in total surrender and continue to pray and think of him until such a time that he decides to bless us. That is the only purpose of life.
atha eva ch OpamAsuryak Adhivath 3-2-18.
Therefore the comparrison of Brahma with the images of the sun etc. here the imperfections belong to the reflecting media only.
Suthra 19 & 20 also indicated the same characteristic of Brahman not being affected by the imperfections of the residing place.
Sri Ramanuja refutes this point saying
Just as the imperfections of the reflecting media does not affect the sun because it does not exist in water. like wise the supreme self though existing in thew entities like earth is not affected by their imperfections being free from defects by nature.
Suthra 21.
prkrthath Avathvam hi prathishEDHathi. thathO braveethi cha bhooyah 3-2-21.
not this not this eg. the text denies only that much ness of Brahman and declares more than that.
The words na ithi in the passage means that there is nothing higher than Brahman both in nature and qualities
"brahmanah anyath svarupathah gu Nathah cha nAsthi ithyartHah" That brahman is known as Sathyasya sathyam the true of the true, this epithet is explained in the subsequent statement PrANAVai sathyam thEshAm Esha Sathyam, the pranas (individual souls) are true and he is the truth of them.
Suthra 22.
thadhavya kttham aha hi 3-2-22
Brahman is unmanifest as declared by scriptures. sruthi declares "na sadhssE thishTathi rupam asya na chakshusti a pasyanthi kaschana Enam (Katho upanishad)
His form does not stands to be seen and no one sees him with the eye. and na chakshushA grhyathE nApi VAchA (Munduka Upanishad) He is not grasped by eye or speach so there is no question of defining Brahman or denial.
Suthra 23.
api samrADHane prathyaksh Anum An AbhyAm.
Brahman can be experienced only through meditation says sruthi and smrthi meditation combined with devotion.
The supreme self cannot be attained through vedas, or intellect or learning but can be attained only by him whom the Supreme self chooses. Bhagvad gita chapter XI verse 53/54.
I cannot be attained through vedas, austerities charity or by sacrifice. I become accessible only through devotion.
Suthra 24.
prakAsAdhi vathcha avaiseshyam prakasas cha karmani abhyAsAth.
there are non differences in the case of light and apprehension through constant practice of meditation.
thaddhaithath pasyan rshirvAmadhEvah prathipedhE.
aham Manurabhavam suryascha.
I am manu and surya.
In this apprehension through meditation the knowledge and bliss as the essential nature of Brahman as well as the universe of the sentient and non sentient beings in subtle and gross forms as the modes of Brahman is understood.
Suthra 25.
athO ananth Ena th THA hi lingam.
As Brahman is shown to be infinite the characteristics apply.
Since Brahman has been established as possessing infinite auspicious qualities the two fold characteristics are confirmed.
To conclude.
The Lord while residing in the bodies of achetanas and chetanas is unaffected by the defects and inadequacies of the individual self. he remains pure and without any kind of blemish and the supreme lord is the ultimate goal to be reached by all. this can be achieved by only the will of the lord. so our duty is to make ourselves capable for the selection as it were. We have to lead a life in total surrender and continue to pray and think of him until such a time that he decides to bless us. That is the only purpose of life.
