VEDANTA SARA, VEDANTA DEEPA AND SRI BHASYA.
Ramanuja stands in the Indian philosophical tradition as one of its most important figures. He is the first thinker in this tradition to provide a systematic theistic interpretation of the import of the Vedas. His uncompromising stand on the side of common sense and moral realism stands as a striking contrast to stereotyped accounts of Indian philosophical thought as otherworldly and amoral. He is regarded as a saint in many parts of Southern India. According to Karl Potter, “…Ramanuja’s tradition can be said to represent one of the main arteries through which philosophy reached down to the masses, and it may be that Vishishtadvaita is today the most powerful philosophy in India in terms of numbers of adherents, whether they know themselves by that label or not”.
The problem of the nature of mind and body and the relation between the two is as familiar as it is complex. Nothing comes more intimately and constantly within the preview of our experience than our minds and bodies, for it is these two fundamental entities that are involved in all life's transactions.
Generally, absolute idealism takes the view that mind or spirit is the fundamental principal of reality, differentiating itself into the world of things animate and inanimate, in the course of its development of self expression. To the absolute idealist minds and objects are not two essentially different realities, but one reality with mind foremost. Its holding that consciousness whether in the form of mind, spirit, will, experience or self is the final reality. Further man bears an especially close relation to the spiritual principal that underlines all things and thus shares in its qualities, though on a finite scale. Hence the self in idealism occupies a central role, all other realities being expressions or forms of the self.
As Brahman has all sentient and non-sentient things for its body and constitutes the self of that body, Brahman is connected with the two states, a casual and an effected one. the essential characteristics of which are expansion on the one hand and contraction on the other. That the expansion and contraction belong to the sentient and non-sentient beings. thus the imperfections adhering to the body do not belong to the Brahman. So also the good qualities belonging to the self do not extend to the body. for example childhood youth and old age which are attributes for embodied beings belong to the body alone, while knowledge pleasure and so on belong to the conscious self only and not to the body. All this holds for the absolute self which is immune to the body.
Now the finite self falsely identifies itself with the body and is therefore subject to bodily influences. owing to the false identification of the self with the body, it is called the empirical self DEHI and its life is influenced by the three gunas of prakriti sattva rajas and tamas. Such mistaken identification betrays the self into subservience to the body. Different from the body, the self yet comes under the influence of the changes that take place in the body. Mind and body are always found together. At the same time the self is always conscious of holding the body in a dependent position. This power of the self is confined to its own body. it is not all pervading. Thus each individual self has a characteristic locus or perspective in the life of the Divine.
The problem of the nature of mind and body and the relation between the two is as familiar as it is complex. Nothing comes more intimately and constantly within the preview of our experience than our minds and bodies, for it is these two fundamental entities that are involved in all life's transactions.
Generally, absolute idealism takes the view that mind or spirit is the fundamental principal of reality, differentiating itself into the world of things animate and inanimate, in the course of its development of self expression. To the absolute idealist minds and objects are not two essentially different realities, but one reality with mind foremost. Its holding that consciousness whether in the form of mind, spirit, will, experience or self is the final reality. Further man bears an especially close relation to the spiritual principal that underlines all things and thus shares in its qualities, though on a finite scale. Hence the self in idealism occupies a central role, all other realities being expressions or forms of the self.
As Brahman has all sentient and non-sentient things for its body and constitutes the self of that body, Brahman is connected with the two states, a casual and an effected one. the essential characteristics of which are expansion on the one hand and contraction on the other. That the expansion and contraction belong to the sentient and non-sentient beings. thus the imperfections adhering to the body do not belong to the Brahman. So also the good qualities belonging to the self do not extend to the body. for example childhood youth and old age which are attributes for embodied beings belong to the body alone, while knowledge pleasure and so on belong to the conscious self only and not to the body. All this holds for the absolute self which is immune to the body.
Now the finite self falsely identifies itself with the body and is therefore subject to bodily influences. owing to the false identification of the self with the body, it is called the empirical self DEHI and its life is influenced by the three gunas of prakriti sattva rajas and tamas. Such mistaken identification betrays the self into subservience to the body. Different from the body, the self yet comes under the influence of the changes that take place in the body. Mind and body are always found together. At the same time the self is always conscious of holding the body in a dependent position. This power of the self is confined to its own body. it is not all pervading. Thus each individual self has a characteristic locus or perspective in the life of the Divine.
Vedanta Sara.
Vedas consist of three portions: The Karma Kanda which deals with sacrifices or ceremonial rites The Upasana Kanda which deals with upasana or worship and the Jnana Kanda which deals with Knowledge of Brahman. Mimamsa means the investigation or enquiry in to the connected meaning of the sacred texts. mimamsa is divided into purva mimamsa and uttara mimamsa. the former systematises the portion of the vedas which pertain to action and sacrifices and which comprises Samhitas and the Brahmanas. the later systematises the Jnana Kanda, that part of the vedas which include the aranyaka portion of the Brahmanas and the Upanishads. Jamini is the author of the Purva mimamsa and Sri Vyasa (Badarayana or Krishna Dvaipayana) the guru of Jaimini is the author of Brahma Sutras or vedanta Sutras also known as the science of the soul.
sutras are concise aphorisms they give the essence of the arguments on a topic. Maximum thought is compressed or condensed into these sutras in as few words as possible. They cannot be understood without lucid commentary (Bhasya)
The work is divided into four chapters and each of the four chapters are divided into four subdivisions and on the whole 156 topics are explained.
1st Adhyaya or chapter called Samanvayadhyaya expresses the system of Philosophy and religion as enunciated by Ramanuja that Brahman who is blameless and is possessed of all good qualities is the cause of the universe. Brahman has the nature of unsurpassed bliss and that he is the object of highest pursuit and he is both the instrumental and material cause of the universe.
The second chapter is called Avirodhadhyaya it removes any in consistency that may arise from such determination and establishes beyond doubt what the first chapter has expressed.
The third chapter determines those sadhanas or practices which are the means of attaining the highest Brahman or the infinite. In the first and second padas of the chapter three are being taught two things namely a strong yearning or a burning desire to realise Brahman or the final emancipation and an equally strong disgust (vairagya) towards all objects other than Brahman, because these are the two fundamental things among all sadhanas.
In order to induce Vairagya or dispassion the sutra shows in the 1st pada the imperfections of all mundane existence and this they base on the panchanganividya or the doctrine of the 5 (fivers) of the Chandogya Upanishad, in which is taught how the soul passes after death from one condition to another.
The First pada teaches the great doctrine of reincarnation, the departure of the soul from the physical body its journey to the chandraloka on the third plane and its coming back to earth. This is done in order to create vairagya or indifference to sensual enjoyments here in and here after. In the second pada are described all the glorious attributes of the supreme brahman, his omniscience, omnipotence, loveliness etc, in order to attract the soul towards Him so that he may be the soul object of quest.
The fourth chapter called the Phala adhyaya this explains the result of knowing Brahman confirming his essential nature and after experiencing the true various practices of karma janana and bhakti the resultant moksha arrived at is beautifully explained making it the resultant chapter as the name suggests.
Contributions to visitadvaita.
The philosophy of Ramanuja can be called Universal as it interprets the Brahmasuthras in such a manner as to show the Saarirkasastra as the Brahmasuthra is called, as an integral whole.Universe according to Ramanuja is not bhramamaya, illusory but Brahmamaya, as there is no other reality than Brahman, the inner self of everything.
sutras are concise aphorisms they give the essence of the arguments on a topic. Maximum thought is compressed or condensed into these sutras in as few words as possible. They cannot be understood without lucid commentary (Bhasya)
The work is divided into four chapters and each of the four chapters are divided into four subdivisions and on the whole 156 topics are explained.
1st Adhyaya or chapter called Samanvayadhyaya expresses the system of Philosophy and religion as enunciated by Ramanuja that Brahman who is blameless and is possessed of all good qualities is the cause of the universe. Brahman has the nature of unsurpassed bliss and that he is the object of highest pursuit and he is both the instrumental and material cause of the universe.
The second chapter is called Avirodhadhyaya it removes any in consistency that may arise from such determination and establishes beyond doubt what the first chapter has expressed.
The third chapter determines those sadhanas or practices which are the means of attaining the highest Brahman or the infinite. In the first and second padas of the chapter three are being taught two things namely a strong yearning or a burning desire to realise Brahman or the final emancipation and an equally strong disgust (vairagya) towards all objects other than Brahman, because these are the two fundamental things among all sadhanas.
In order to induce Vairagya or dispassion the sutra shows in the 1st pada the imperfections of all mundane existence and this they base on the panchanganividya or the doctrine of the 5 (fivers) of the Chandogya Upanishad, in which is taught how the soul passes after death from one condition to another.
The First pada teaches the great doctrine of reincarnation, the departure of the soul from the physical body its journey to the chandraloka on the third plane and its coming back to earth. This is done in order to create vairagya or indifference to sensual enjoyments here in and here after. In the second pada are described all the glorious attributes of the supreme brahman, his omniscience, omnipotence, loveliness etc, in order to attract the soul towards Him so that he may be the soul object of quest.
The fourth chapter called the Phala adhyaya this explains the result of knowing Brahman confirming his essential nature and after experiencing the true various practices of karma janana and bhakti the resultant moksha arrived at is beautifully explained making it the resultant chapter as the name suggests.
Contributions to visitadvaita.
The philosophy of Ramanuja can be called Universal as it interprets the Brahmasuthras in such a manner as to show the Saarirkasastra as the Brahmasuthra is called, as an integral whole.Universe according to Ramanuja is not bhramamaya, illusory but Brahmamaya, as there is no other reality than Brahman, the inner self of everything.
The universal or all embracing character of the Visishtadvaita philosophy arises out of the assimilation therein of all cardinal principles of all systems. Only their theory of reality and subsequently their theory of causation is opposed by Ramanuja . The sarira-sariri bhava accommodates all the commendable aspects of others since everything constitutes the sarira of Brahman. Brahmaathmakathva, Brahman as the indwelling Self of all, implies unity and harmony . The basic principles of even the heterodox schools like Buddhism and Jainism like ahimsa find a place in Visishtadvaita.Likewise the thathvas, the evolute's of prakrthi of Sankhya,.the discipline of Yoga and dialectics of Nyaya-viseshika have a place in Visishtadvaita. Ramanuja is opposed only to the theory of causation of these schools. That is why in Sribhashya the criticism of Ramanuja of the non-vedantic schools of Philosophy is levelled against their theory of causation, based on their theory of reality.
Visishtadvaita concept of Reality is based on Satkaaryavaadha according to which the one real becomes many which are also real. The sat without a second willed to become many and hence there is no new creation but only self-differentiation of the One without a second. Brahman with cit and acit non-differentiated in its subtle state is the cause and the same Brahman with cit and acit in manifested state oF differentiation is the effect. Thus, cit, acit and Isvara are the three reals. Isvara, Brahman and Narayana are all synonyms in Visishtadvaita and denote Brahman the Self of cit and acit which form His sarira the relation between Brahman and the world of sentient and insentient beings therefore is that of aprtaksiddhi, inseparable relation as that of body and soul. This is the Visishtadvaita philosophy in a nut shell.
Contributions to srivaishnavism.
According to Ramanuja Bhakti Yoga is the means for the realisation of the self and the attainment of Moksha which constitutes eternal bliss. It is synonyms with Upasana Meditation. Thus Bhakti devotion results wholly from Viveka discrimination, vimoka freedom, abhyasa practice, kriya work, Kalyana auspiciousness, Anavasada absence of weakness and anuddharsa absence of excessive meriment. Because there is scriptural authority to the effect.
Brahma Ramanuja defines is the highest person who is by nature devoid of all evil and possesses a host of auspicious qualities which are innumerable and unsurpassable in excellence. Brahman is Brhottva i.e. greatness. He is the supreme self known as Narayana whose abode is Sri Vaikunta and whose consort is Sri or Mahalakshmi.
According to Ramanuja Bhakti Yoga is the means for the realisation of the self and the attainment of Moksha which constitutes eternal bliss. It is synonyms with Upasana Meditation. Thus Bhakti devotion results wholly from Viveka discrimination, vimoka freedom, abhyasa practice, kriya work, Kalyana auspiciousness, Anavasada absence of weakness and anuddharsa absence of excessive meriment. Because there is scriptural authority to the effect.
Brahma Ramanuja defines is the highest person who is by nature devoid of all evil and possesses a host of auspicious qualities which are innumerable and unsurpassable in excellence. Brahman is Brhottva i.e. greatness. He is the supreme self known as Narayana whose abode is Sri Vaikunta and whose consort is Sri or Mahalakshmi.
Special features.
Vedanta Sara begins with a benediction verse which is beautiful explaining in the gist the whole of the work to follow. The work in the scheme of things the first two chapters are quiet distinct from the last two chapters. the work ends with the mention of Bhakti and prapatti being the means of attaining the Lord and also only he attains whom the Lord elects with His Grace.
Bibliography
1.M B Narasimha Iyengar author of and translator of Vedanta sara of Bhagvad Ramanuja.
2. Faith Prayer and Grace a comparative study of Ramanuja and Kierkegaard by Cassian R Agera.
VEDANTA DEEPA
The Vedas are eternal and co-eval with God. Vedanta is the head or the gist of the Vedas.In one sense
it is the authentic record of the spiritual experiences or realisations of the great Hindu Rishis or seers.
They were systematised by Sage Vyasa named Badarayana.
Vedanta sutras are concise aphorisms. the essence of the arguments on a topic. i.e. maximum of thought compressed or condensed into as few words as possible. The method employed by the sutras consists in choosing a particular Upanishadic topic and establishing its true import by refutation of all other possible and plausible theories. such a composition naturally cannot be understood without a commentator or Bhashya and without the help of a teacher.
Thus different Acharyas have given different interpretations of the sutras, and thus different schools of thought have come into existence. There are more than 14 commentaries on the Brahma Sutras each slightly different from the other. The three important ones are, Sri Shankara the exponent of Advaita, Sri Ramanuja the exponent of Visistadvaita and Sri Madhava the exponent of dwaita. All agree that Brahman is the originator of the world and that for salvation a knowledge of Brahman is essential.
It is the claim of Visistadvaita shared by some European scholars that Sri Ramanuja's philosophy represents a school of thought which has come down in unbroken tradition from very ancient times, even from the days of Bhagvatas and Pancharatras, which were in existence long anterior Shankara.
The supreme excellence of this philosophy is that it recognises all the texts of the vedas as of equal validity and reconciles apparent differences among them into one harmonious system, instead of dividing the vedas into two portions one more important and more true and postulating for that purpose two brahmans lower and higher saguna and Nirguna.
Historically speaking, we know that Sankara lived in a period when the brahmanical Vedantism was being attacked by the cult of Buddhism which overran the land and almost overwhelmed vedantism. It was the function of Shankara to free Indian thought from the Nihilistic and agnostic doctrines of Buddhism and enthrone the spirit of Upanishads and Vedantism in its pride of place. In this process, he cannot but be influenced by the prevailing circumstances and situations of the age, hence his philosophy of illusions or Maya fullfills the needs of the times and responds to the necessities of the day.
Sri Bashya is a well know commentary by Sri Ramanuja on Vedanta sutras of Badarayana severely argumentative and controvertial and also technical and terse. Therefore sri Ramanuja in his infinite mercy has himself abbreviated the Sri Bashya into Vedanta Deepa in which much of the contoversy and elaborateness of arguments are eschewed so that it is made easily understood even by ordinary students of philosophy.
Vedanta Deepa is most useful as being compendious treatise on the sutras.
The Benidictory verse reads
Pranamya Sirasa Acharya Panktim Samprati anoodyate
Vedanta Deepa Granthartha Vyaktam Angala bhashaya.
May my mind be devoted to the service at the lotus feet of Him who is the first or Primaeval Being. The Lord of Sri the immesurable the abode of excellent qualities the destroyer of all evil, the dweller of Parama Pada (Vaikuntha) and who is beyond the reach of speech or mind, but within the range of the vision of His devotees.
Ramanuja here too divides the work into 4 chapters. The first two chapters deal with topics that are already siddha or proved. and the last two chapters deal with what is to be achieved.
the whole of this book is written with a view to help a serious student of philosophy to vivdly understand the tenents of Visitadvaita siddhnanta.
The first chapter called Samanadhyaya states that all upanishadic passages converge in accepting The Brahman as the sole cause of the universe.
The second chapter Avirodadhayaya proves that there is no contradiction of vedic or other allied texts in accepting the brahman as the sole cause of the uiniverse.
The third chapter sadhanadhyaya deals with all issues concerning the worship of the Supreme Lord to attain Moksha.
The fourth chapter called Phaladhayaya deals with all issues concerning the nature and other aspects of the Phala or Moksha.
Contributions to Visistadvaita.
Vedanta develops and systematises the thought process.
The entire universe Asesha prapancha forms the subsidary shesha and thus the body vapuh of the lord who forms its soul atman on several grounds such as the creation utpatti maintenance sthithi activity pravritti and dissolution grasana of the universe and also by virtue of his controlling niyamana and pervading over them vyapana.
Abheda texts speak of the non difference between the Supreme and the rest of creation through the principle of co-ordinate prediction samanadhikaranya only because of this kind of relation between the lord and the universe.
The Lord is the reservoir of all cosmic manifestations animate and inanimate.
The advocates of visistadvaita philosophy explain the vedanta sutra.
Among the 14 vidyas the Brahma vidya is the most sacred it is capable of destroying in a moment completely all the fruits of Karmas good and bad acquired during thousands of births and moksha is attained.
Contributions to Sri Vaishnavism.
Meditate peacefully on Brahman as being all the universe.
Assumption of various forms and assigning of different names and forms are all for mere utility or worldly convenience.
It is said when the meditator realises Parama Purusha effulgent in golden colour the creator and cause of the world, he attains the status of utmost likeness with God after shaking off his karma and freed from touch of matter.
Special features.
Just as in every season of the year the products of that season arise in a cycle so also in all yugas and kalpas etc the same things are created as in the previous one.
What is meant that the vedas exist without perishing is that the vedas now recited and studied are like those studied and reveled before. vedas are eternal like God.
Bibliography.
1. Vedanta Deepa by R T H Griffitte and G J Hibaut and Acharya Bhattanathaswamy of Baneras sanskrit college.
2. A commentary on Brahma Sutra by Sri uttamur Viraraghavachary Transalated from the telugu text by Sri K Bhashyam.
SRI BHASYA
The greatness of Ramanuja lies in the success of his effort to elucidate canonical scriptures. He adopts on rational grounds that all knowledge is intrinsically valid unless it contradicts itself or contradicts other unimpeachable facts ascertained by observation and reasoning. He insists even for supporting sruti, what is against reason and is contradictory of the evidences should not be postulated.
Ramanujas thought grows out of a tradition of religious devotion that he defends in his work and lifestyle.He reconsiles the different types of scriptures as these scriptures are considerd to be transhuman and hence authoritative, a serious attempt is made to conform the interpretation to the content of the scriptures. It is ofcourse always debatable to what extent any theologian of the religion for that matter whatever religion reaily conforms his mind to the sacred texts. there is always a process of interaction with a resultant "reading into" the text of what is reaily not there. and there is also a very huge posibility of "reading out" the meaning that is reaily there but has not been clearly brought to light. He believes that there is a consistent meaning found in all the sacred scriptures but he is prepared to suffer apparent and temporary inconsistency or incompletness in order to stay faithfull to the meaning of a particular text. Ramanujacharya is an orthodox theologian for he does not set out on his interpretations independently but relies on the previous tradition of interpretation of those scriptures in his own religious community and the predecessors reasoning. He is a systematic theologian he demonstrates that the scriptures can be understood as a harmonious whole, if we but recognise certain truths about God and His universe and these fundamental doctrines are elucidated and applied with relation to the various aspects of his teachings through his works.
Ramanuja a philosophical theologian belonged to an indian intellectual tradition that has many philosophical elements. Ramanujas own conception of his task as an interpreter of scriptures is reveled by the study of his principles and practice his way of life. Everything that Ramanuja has written he has written in prose. most of it is in paraphrase, the meaning however is fitted into a comprehensive theological scheme with the consistency appropriate to prose.
For Example: Ramanuja refers to a rule of the Karma Mimamsa Sutras (1.1.3)"Smriti is to be disregarded whenever it contradicts sruti" he first states that when a matter can definitely be settled by reference to sruti, as in the case of the rules for conducting sacrifices, smrti need not be consulted. The upanishads, however are concerned with truths beyond the competence of perception and inference, and students with only an elementary knowledge of the scriptural revelation require some help to understand the meaning of the vedanta. Ramanuja in defending and elaborating a tradition of prose commentary does not simply lift out proof texts, he tries and pays attention to the context, it is context of rational discourse and ramanuja demands that each word be considered literally. This literal precission and rational consistency may have led to Ramanuja writing only prose comentary.
Ramanuja accepts the important Sri Vaisnava doctrine that the supreme personal god has constantly accompanying Him / united with Him, His divine consort SRI.
This qualification of the Supreme Brahman is an important element in the dedicatory verses preceding each of Ramanujas three cometaries on the Vedanta Sutras. Srinivasa in whom Sri dwells in Sri Bhasyam, Sriyah Kanta beloved consort of Sri in the Vedanta Deepa, and Srimat united or associated with Sri in the vedanta Sara.
Vyasa's Brahmasutras were written to determine the true meaning of the Upanishads and Ramanuja wrote the Sri Bhasya as comentary to these Brahma sutras to establish beyond doubt, the true path for Moksha. Sri Bhasya is the Magnum opus of Ramanuja. Sutras are brief containing minimum number of words conveying lofty meanings. Ramanuja classified these in 545 sutras. the subject matter is sharirika Shastra as they deal with the body of the Lord which we know comprises of the whole of the universe. It has four chapters. All of Ramanuja's works start with a benidiction which is a mix of a benadiction and containing the subject matter of the work as well. Each of the four chapters is once again divided into four parts called padhams dealing with 156 divisions or topics called Adhikaranams.
The first Adhyaya it infers that Sriyapathi i.e. The Lord of Sri Narayana is the cause of the entire universe. Its cause being divisible into three types material instumental and auxiliary namely Upadhana Kaaranam, Nimitha Kaaranam and Shahakarika Kaaranam. and every thing connected with the universe is explained further giving meaning to the Lord alone being all the three Kaaranams. Tapping into the basics of the maya and how it all works. Lofty meanings are spun from the first chapter called Samanvayadhayam the first topic itself running to many pages seems like an independent work by itself. different schools of thought have put forth their understanding of the statements and each is viewed with a desire to come to a nutshell of conclusion.
The Second chapter named Arirodhadhyam deals with the doubts and contradictions which are dispelled and decisively established quoting or taking the help of the words of relevant statements in the Smrithis upanishads etc.As earlier mentioned the Parabrahman is the sole and absolute cause of every thing with and within the universe. This is established with conviction in this chapter again.
The Third chapter deals with methods to be adopted, to attain the lord the web of creation and its intrecasies becoming so interestingly spun so as to give a connection and also a sense of individuality to this gods play called maya. curious minds to understand this spirituality must realize a. developing a sense of detachment in our activities. b. Paramatma is the supreme and no one is equal or superior to Him. c. He is Blemishless and filled with nobel attributes. d. He is the bestower of all favours. e. and Mans yearning to reach him should be the goal then. like clinging on to the root cause. devotion and Knowledge called Bhakti and Janana are essential and how one can develop this is explained clearly in this the third chapter. The 32 types of Bhakti and the righteous conduct to attain the goal is discussed here.
The fourth chapter called Phala Adhayaya deals with the benefits to be acquired the ways and means as such and the outcome of each. the permitations and combinations are varied and the individual is free to choose the path direction as it were and consequence of what he would achieve. its all spun so inteligently. the road or path taken and the goals reached. scope for correction ever being present gives the right twist to some thing so intricate.
Contributions toVisistadvaita.
The world and Brahman called Paramathma are one.
Brahman is omnipotent, omniscient and all pervading. He creates sustains and destroys. When he does create he is associated with the creation.
The Jeevathma is dependent on Paramathma. The abilities of Jeevathma are limited both cognitive and pysical. The achetanam has no knowledge is subject to change and is temporary.
Though the three principles chit achit and iswara are different in form and attributes they all form part of Iswara.
Achetanas are of three types Prakruti (Nature) kaalam (time) and suddhasatvam perfect purity)Kaalam is momentary and has divisions like day night month year etc. Perfect purity is found only in Paramapada or Vaikunta.
All the universe and all things in the universe form part of His body. We must understand the status of the lord and the Jeevan, the method to attain Him, The benefits we get by attaining Him and actions that take us away from attaining Him are to be avoided.
It is not enough to mearly understand Him. we must have an earnest desire to attain Him. This desire will transform to Bhakti and Prapathi. we shoud then choose a path of Bhakti or prapatti depending upon our ability to practice. having chosen the path there should be sincere adhere to the rules prescribed for the chosen path and live with a faith and confidence that the Lord would certainly take care of us.
We should not cause any difficulty to his devotees and respect and help them. We should reside in temple towns and places where His devotees are engaged in service to Him. We should consider all our activities as service to Him. Our bodies and all things belong to Him and we should make every attempt to respect both body and Mind to serve Him alone. this will by His Grace ultimately unite us to enjoy eternal bliss in His association.
Contributions to Sri Vaishnavism.
Four Adhyayas each containing four Padas and 156 adhikaranams all talk of the noble Kalyanagunas of the lord. the 16 kalyanagunas elaborated in each of the padas are:
1. First pada describes the Lord as the creator of the universe and all things in it.
2. Second pada speaks of his quality of having a connection to each of the things created by him.
3. Third pada describes his quality of swanishtatvam supporting Bhaddhas , muktas and nithyas all.
4. Fourth Pada describes Niravadhi mahima unequal and limitless greatness.
5. Fifth pada reafirms Nirbandhithvam i.e. He is unaffected by the inadequacies and differences found in his creation.
6. Sixth pada describes his quality of protecting those who seek refuge in Him. Only the Pancharaatha shastra can lead us to the Lord it is also called vaidika Shastra.
7. Seventh describes his swaroopa anyatha bhavam He being the cause of akasha and athma. i.e. the largest and smallest inclusive both being (mesmerising).want of a better word ( )
8. Eighth describes the Lord being the cause of the Indriyas and Rishayaha.
9. Ninth describes the Perenial activities of the Jeevathma lord being impartial and the swarga or narka depending on the karma of the individual this quality of the Lord is called Vaittal.
10. Tenth Pada speaks of the Lord not being affected by the defects of the body of achetanas and chetanas he grants rewards being within them unaffected by their defects. always eager to help his devotees.
11. Eleventh pada says the Supreme God is to be our Ultimate goal. He is the one who the 32 Upasana Vidyas speak of. Paravidya to be attained by the 32 aparavidyas like satvidya, bhooma vidya, upakosalavidya etc. this pada is also called Lingabhuyatva. like a person wearing different dresses the 32 vidyas all attain the same object the same goal.
12. Twelth pada maintains that the Lord favours those devotees who are sincere and loyal to their Varnaashram dharma. thus the need to follow respective dharma in life. (given as gift) by Him.
13. Thirteeth pada describes the lords kindness in wiping out our punyas and papas accumulated by his magnanimity it is wiped out in a moment.
14. Fourteeth pada says the jeeva while departing the body takes the route of Brahma nadi so that moksa is assured to those who qualify for it.
15. Fifteenth pada speaks of how the lord helps the liberated Jeevathma to reach His abode the Vaikunta through the route of Agni, Dinadevata, Shukla Paksha, Uttarayana, Varusha, Vayu, Surya, Chandra, Vaidyuit, varuna, Indra, and Prajapati.
16. Sixteenth pada speaks of the exhaulted pleasures the Jeevathma would enjoy in association with the lord's feet. The Mukta experiences the joy equal to that of the Lord himself, short of His ability to Create etc.
Special Features.
Primacy of intelligence as mind in the absence of mind experience would make no sense yet an experience constitutes a realm of interrelated meanings. To be a person is to act and endure, while at the same time experiencing changeless truths in the changing process of consciousness. The temporal is just as necessary to the eternal as the eternal is to the temporal. without both we have a mere abstraction no experience of an explanation as a whole.Thus SRI BHASYA is the nobelest of books and messages available to mankind.
Bibliography.
1. Truth Religious dialogue by Julius J Lipner
2. The Theology of Ramanuja by C J Bartley.
3. Visistadvaita Vedanta byS M Srinivasa Chary.
4. The Theology of ramanuja by John B Carman.
5. Sri Bhasya published by Andavan Ashram
Vedanta Sara begins with a benediction verse which is beautiful explaining in the gist the whole of the work to follow. The work in the scheme of things the first two chapters are quiet distinct from the last two chapters. the work ends with the mention of Bhakti and prapatti being the means of attaining the Lord and also only he attains whom the Lord elects with His Grace.
Bibliography
1.M B Narasimha Iyengar author of and translator of Vedanta sara of Bhagvad Ramanuja.
2. Faith Prayer and Grace a comparative study of Ramanuja and Kierkegaard by Cassian R Agera.
VEDANTA DEEPA
The Vedas are eternal and co-eval with God. Vedanta is the head or the gist of the Vedas.In one sense
it is the authentic record of the spiritual experiences or realisations of the great Hindu Rishis or seers.
They were systematised by Sage Vyasa named Badarayana.
Vedanta sutras are concise aphorisms. the essence of the arguments on a topic. i.e. maximum of thought compressed or condensed into as few words as possible. The method employed by the sutras consists in choosing a particular Upanishadic topic and establishing its true import by refutation of all other possible and plausible theories. such a composition naturally cannot be understood without a commentator or Bhashya and without the help of a teacher.
Thus different Acharyas have given different interpretations of the sutras, and thus different schools of thought have come into existence. There are more than 14 commentaries on the Brahma Sutras each slightly different from the other. The three important ones are, Sri Shankara the exponent of Advaita, Sri Ramanuja the exponent of Visistadvaita and Sri Madhava the exponent of dwaita. All agree that Brahman is the originator of the world and that for salvation a knowledge of Brahman is essential.
It is the claim of Visistadvaita shared by some European scholars that Sri Ramanuja's philosophy represents a school of thought which has come down in unbroken tradition from very ancient times, even from the days of Bhagvatas and Pancharatras, which were in existence long anterior Shankara.
The supreme excellence of this philosophy is that it recognises all the texts of the vedas as of equal validity and reconciles apparent differences among them into one harmonious system, instead of dividing the vedas into two portions one more important and more true and postulating for that purpose two brahmans lower and higher saguna and Nirguna.
Historically speaking, we know that Sankara lived in a period when the brahmanical Vedantism was being attacked by the cult of Buddhism which overran the land and almost overwhelmed vedantism. It was the function of Shankara to free Indian thought from the Nihilistic and agnostic doctrines of Buddhism and enthrone the spirit of Upanishads and Vedantism in its pride of place. In this process, he cannot but be influenced by the prevailing circumstances and situations of the age, hence his philosophy of illusions or Maya fullfills the needs of the times and responds to the necessities of the day.
Sri Bashya is a well know commentary by Sri Ramanuja on Vedanta sutras of Badarayana severely argumentative and controvertial and also technical and terse. Therefore sri Ramanuja in his infinite mercy has himself abbreviated the Sri Bashya into Vedanta Deepa in which much of the contoversy and elaborateness of arguments are eschewed so that it is made easily understood even by ordinary students of philosophy.
Vedanta Deepa is most useful as being compendious treatise on the sutras.
The Benidictory verse reads
Pranamya Sirasa Acharya Panktim Samprati anoodyate
Vedanta Deepa Granthartha Vyaktam Angala bhashaya.
May my mind be devoted to the service at the lotus feet of Him who is the first or Primaeval Being. The Lord of Sri the immesurable the abode of excellent qualities the destroyer of all evil, the dweller of Parama Pada (Vaikuntha) and who is beyond the reach of speech or mind, but within the range of the vision of His devotees.
Ramanuja here too divides the work into 4 chapters. The first two chapters deal with topics that are already siddha or proved. and the last two chapters deal with what is to be achieved.
the whole of this book is written with a view to help a serious student of philosophy to vivdly understand the tenents of Visitadvaita siddhnanta.
The first chapter called Samanadhyaya states that all upanishadic passages converge in accepting The Brahman as the sole cause of the universe.
The second chapter Avirodadhayaya proves that there is no contradiction of vedic or other allied texts in accepting the brahman as the sole cause of the uiniverse.
The third chapter sadhanadhyaya deals with all issues concerning the worship of the Supreme Lord to attain Moksha.
The fourth chapter called Phaladhayaya deals with all issues concerning the nature and other aspects of the Phala or Moksha.
Contributions to Visistadvaita.
Vedanta develops and systematises the thought process.
The entire universe Asesha prapancha forms the subsidary shesha and thus the body vapuh of the lord who forms its soul atman on several grounds such as the creation utpatti maintenance sthithi activity pravritti and dissolution grasana of the universe and also by virtue of his controlling niyamana and pervading over them vyapana.
Abheda texts speak of the non difference between the Supreme and the rest of creation through the principle of co-ordinate prediction samanadhikaranya only because of this kind of relation between the lord and the universe.
The Lord is the reservoir of all cosmic manifestations animate and inanimate.
The advocates of visistadvaita philosophy explain the vedanta sutra.
Among the 14 vidyas the Brahma vidya is the most sacred it is capable of destroying in a moment completely all the fruits of Karmas good and bad acquired during thousands of births and moksha is attained.
Contributions to Sri Vaishnavism.
Meditate peacefully on Brahman as being all the universe.
Assumption of various forms and assigning of different names and forms are all for mere utility or worldly convenience.
It is said when the meditator realises Parama Purusha effulgent in golden colour the creator and cause of the world, he attains the status of utmost likeness with God after shaking off his karma and freed from touch of matter.
Special features.
Just as in every season of the year the products of that season arise in a cycle so also in all yugas and kalpas etc the same things are created as in the previous one.
What is meant that the vedas exist without perishing is that the vedas now recited and studied are like those studied and reveled before. vedas are eternal like God.
Bibliography.
1. Vedanta Deepa by R T H Griffitte and G J Hibaut and Acharya Bhattanathaswamy of Baneras sanskrit college.
2. A commentary on Brahma Sutra by Sri uttamur Viraraghavachary Transalated from the telugu text by Sri K Bhashyam.
SRI BHASYA
The greatness of Ramanuja lies in the success of his effort to elucidate canonical scriptures. He adopts on rational grounds that all knowledge is intrinsically valid unless it contradicts itself or contradicts other unimpeachable facts ascertained by observation and reasoning. He insists even for supporting sruti, what is against reason and is contradictory of the evidences should not be postulated.
Ramanujas thought grows out of a tradition of religious devotion that he defends in his work and lifestyle.He reconsiles the different types of scriptures as these scriptures are considerd to be transhuman and hence authoritative, a serious attempt is made to conform the interpretation to the content of the scriptures. It is ofcourse always debatable to what extent any theologian of the religion for that matter whatever religion reaily conforms his mind to the sacred texts. there is always a process of interaction with a resultant "reading into" the text of what is reaily not there. and there is also a very huge posibility of "reading out" the meaning that is reaily there but has not been clearly brought to light. He believes that there is a consistent meaning found in all the sacred scriptures but he is prepared to suffer apparent and temporary inconsistency or incompletness in order to stay faithfull to the meaning of a particular text. Ramanujacharya is an orthodox theologian for he does not set out on his interpretations independently but relies on the previous tradition of interpretation of those scriptures in his own religious community and the predecessors reasoning. He is a systematic theologian he demonstrates that the scriptures can be understood as a harmonious whole, if we but recognise certain truths about God and His universe and these fundamental doctrines are elucidated and applied with relation to the various aspects of his teachings through his works.
Ramanuja a philosophical theologian belonged to an indian intellectual tradition that has many philosophical elements. Ramanujas own conception of his task as an interpreter of scriptures is reveled by the study of his principles and practice his way of life. Everything that Ramanuja has written he has written in prose. most of it is in paraphrase, the meaning however is fitted into a comprehensive theological scheme with the consistency appropriate to prose.
For Example: Ramanuja refers to a rule of the Karma Mimamsa Sutras (1.1.3)"Smriti is to be disregarded whenever it contradicts sruti" he first states that when a matter can definitely be settled by reference to sruti, as in the case of the rules for conducting sacrifices, smrti need not be consulted. The upanishads, however are concerned with truths beyond the competence of perception and inference, and students with only an elementary knowledge of the scriptural revelation require some help to understand the meaning of the vedanta. Ramanuja in defending and elaborating a tradition of prose commentary does not simply lift out proof texts, he tries and pays attention to the context, it is context of rational discourse and ramanuja demands that each word be considered literally. This literal precission and rational consistency may have led to Ramanuja writing only prose comentary.
Ramanuja accepts the important Sri Vaisnava doctrine that the supreme personal god has constantly accompanying Him / united with Him, His divine consort SRI.
This qualification of the Supreme Brahman is an important element in the dedicatory verses preceding each of Ramanujas three cometaries on the Vedanta Sutras. Srinivasa in whom Sri dwells in Sri Bhasyam, Sriyah Kanta beloved consort of Sri in the Vedanta Deepa, and Srimat united or associated with Sri in the vedanta Sara.
Vyasa's Brahmasutras were written to determine the true meaning of the Upanishads and Ramanuja wrote the Sri Bhasya as comentary to these Brahma sutras to establish beyond doubt, the true path for Moksha. Sri Bhasya is the Magnum opus of Ramanuja. Sutras are brief containing minimum number of words conveying lofty meanings. Ramanuja classified these in 545 sutras. the subject matter is sharirika Shastra as they deal with the body of the Lord which we know comprises of the whole of the universe. It has four chapters. All of Ramanuja's works start with a benidiction which is a mix of a benadiction and containing the subject matter of the work as well. Each of the four chapters is once again divided into four parts called padhams dealing with 156 divisions or topics called Adhikaranams.
The first Adhyaya it infers that Sriyapathi i.e. The Lord of Sri Narayana is the cause of the entire universe. Its cause being divisible into three types material instumental and auxiliary namely Upadhana Kaaranam, Nimitha Kaaranam and Shahakarika Kaaranam. and every thing connected with the universe is explained further giving meaning to the Lord alone being all the three Kaaranams. Tapping into the basics of the maya and how it all works. Lofty meanings are spun from the first chapter called Samanvayadhayam the first topic itself running to many pages seems like an independent work by itself. different schools of thought have put forth their understanding of the statements and each is viewed with a desire to come to a nutshell of conclusion.
The Second chapter named Arirodhadhyam deals with the doubts and contradictions which are dispelled and decisively established quoting or taking the help of the words of relevant statements in the Smrithis upanishads etc.As earlier mentioned the Parabrahman is the sole and absolute cause of every thing with and within the universe. This is established with conviction in this chapter again.
The Third chapter deals with methods to be adopted, to attain the lord the web of creation and its intrecasies becoming so interestingly spun so as to give a connection and also a sense of individuality to this gods play called maya. curious minds to understand this spirituality must realize a. developing a sense of detachment in our activities. b. Paramatma is the supreme and no one is equal or superior to Him. c. He is Blemishless and filled with nobel attributes. d. He is the bestower of all favours. e. and Mans yearning to reach him should be the goal then. like clinging on to the root cause. devotion and Knowledge called Bhakti and Janana are essential and how one can develop this is explained clearly in this the third chapter. The 32 types of Bhakti and the righteous conduct to attain the goal is discussed here.
The fourth chapter called Phala Adhayaya deals with the benefits to be acquired the ways and means as such and the outcome of each. the permitations and combinations are varied and the individual is free to choose the path direction as it were and consequence of what he would achieve. its all spun so inteligently. the road or path taken and the goals reached. scope for correction ever being present gives the right twist to some thing so intricate.
Contributions toVisistadvaita.
The world and Brahman called Paramathma are one.
Brahman is omnipotent, omniscient and all pervading. He creates sustains and destroys. When he does create he is associated with the creation.
The Jeevathma is dependent on Paramathma. The abilities of Jeevathma are limited both cognitive and pysical. The achetanam has no knowledge is subject to change and is temporary.
Though the three principles chit achit and iswara are different in form and attributes they all form part of Iswara.
Achetanas are of three types Prakruti (Nature) kaalam (time) and suddhasatvam perfect purity)Kaalam is momentary and has divisions like day night month year etc. Perfect purity is found only in Paramapada or Vaikunta.
All the universe and all things in the universe form part of His body. We must understand the status of the lord and the Jeevan, the method to attain Him, The benefits we get by attaining Him and actions that take us away from attaining Him are to be avoided.
It is not enough to mearly understand Him. we must have an earnest desire to attain Him. This desire will transform to Bhakti and Prapathi. we shoud then choose a path of Bhakti or prapatti depending upon our ability to practice. having chosen the path there should be sincere adhere to the rules prescribed for the chosen path and live with a faith and confidence that the Lord would certainly take care of us.
We should not cause any difficulty to his devotees and respect and help them. We should reside in temple towns and places where His devotees are engaged in service to Him. We should consider all our activities as service to Him. Our bodies and all things belong to Him and we should make every attempt to respect both body and Mind to serve Him alone. this will by His Grace ultimately unite us to enjoy eternal bliss in His association.
Contributions to Sri Vaishnavism.
Four Adhyayas each containing four Padas and 156 adhikaranams all talk of the noble Kalyanagunas of the lord. the 16 kalyanagunas elaborated in each of the padas are:
1. First pada describes the Lord as the creator of the universe and all things in it.
2. Second pada speaks of his quality of having a connection to each of the things created by him.
3. Third pada describes his quality of swanishtatvam supporting Bhaddhas , muktas and nithyas all.
4. Fourth Pada describes Niravadhi mahima unequal and limitless greatness.
5. Fifth pada reafirms Nirbandhithvam i.e. He is unaffected by the inadequacies and differences found in his creation.
6. Sixth pada describes his quality of protecting those who seek refuge in Him. Only the Pancharaatha shastra can lead us to the Lord it is also called vaidika Shastra.
7. Seventh describes his swaroopa anyatha bhavam He being the cause of akasha and athma. i.e. the largest and smallest inclusive both being (mesmerising).want of a better word ( )
8. Eighth describes the Lord being the cause of the Indriyas and Rishayaha.
9. Ninth describes the Perenial activities of the Jeevathma lord being impartial and the swarga or narka depending on the karma of the individual this quality of the Lord is called Vaittal.
10. Tenth Pada speaks of the Lord not being affected by the defects of the body of achetanas and chetanas he grants rewards being within them unaffected by their defects. always eager to help his devotees.
11. Eleventh pada says the Supreme God is to be our Ultimate goal. He is the one who the 32 Upasana Vidyas speak of. Paravidya to be attained by the 32 aparavidyas like satvidya, bhooma vidya, upakosalavidya etc. this pada is also called Lingabhuyatva. like a person wearing different dresses the 32 vidyas all attain the same object the same goal.
12. Twelth pada maintains that the Lord favours those devotees who are sincere and loyal to their Varnaashram dharma. thus the need to follow respective dharma in life. (given as gift) by Him.
13. Thirteeth pada describes the lords kindness in wiping out our punyas and papas accumulated by his magnanimity it is wiped out in a moment.
14. Fourteeth pada says the jeeva while departing the body takes the route of Brahma nadi so that moksa is assured to those who qualify for it.
15. Fifteenth pada speaks of how the lord helps the liberated Jeevathma to reach His abode the Vaikunta through the route of Agni, Dinadevata, Shukla Paksha, Uttarayana, Varusha, Vayu, Surya, Chandra, Vaidyuit, varuna, Indra, and Prajapati.
16. Sixteenth pada speaks of the exhaulted pleasures the Jeevathma would enjoy in association with the lord's feet. The Mukta experiences the joy equal to that of the Lord himself, short of His ability to Create etc.
Special Features.
Primacy of intelligence as mind in the absence of mind experience would make no sense yet an experience constitutes a realm of interrelated meanings. To be a person is to act and endure, while at the same time experiencing changeless truths in the changing process of consciousness. The temporal is just as necessary to the eternal as the eternal is to the temporal. without both we have a mere abstraction no experience of an explanation as a whole.Thus SRI BHASYA is the nobelest of books and messages available to mankind.
Bibliography.
1. Truth Religious dialogue by Julius J Lipner
2. The Theology of Ramanuja by C J Bartley.
3. Visistadvaita Vedanta byS M Srinivasa Chary.
4. The Theology of ramanuja by John B Carman.
5. Sri Bhasya published by Andavan Ashram
