Makaa Poorva Basham..
sadeva sowmya itham agra aseeth yekam yeva athvatheeyam..sajaatheeva-difference between types of cows pola/vijaatheeya -cow and horse/svagatha -limbs of cow -moontru vitha bethankalum illai..sathyam gjaanam anantham brahma..neha nanaasthi kimchana–there is no diversity..aham aathma kuda kesa sarva boohas aayasthitha-geethai
Devas to plant varai anaiththum maayai..muyal kombu polvana asath.. sath ullavaikal..aavarana sakthi/ viksheba sakthi irandum undu..anaathi avithyai yaal moda pattu ullathu..brahma vethaa brahmaiva bhavathi.. brahmanai therinthavan brahmanaakave aakiraan..brahmam is asthoolam,anannu. akarsvam,adheerkam.. He is neither gross nor atomic,naithar short nor long..nirkunam niranjanam.. kunam roobam illaathavan yenbaarkal..they say sathyam gjaanam anantham are not adjectives but mean one and only Brahmam in many ways..mukya artham kollaamal lakshya artham kolvaarkal..sathyam gjaanam anantham discribes self illuminated attri bute less consciousness only yenbaarkal..
this is pot. this is cloth irandilum this iruppathu pola..this alone is paramaathmaa..
Nirvisesha brahman can not be proved by sabtham-vetham..
When we perceive an object as itham itham- we denote the object and its attributes..thadi vaithavan kundalam aninthavan pola pirikka mudiya attributes..I know/ I slept well-here I refer to athma only..as salt has no inner or outer parts..whole is salt–athu pola aathmaavum..athma is suyam piraakasam..aathma shines in deep sleep also..svarooba agjaanam is ignorance..anathya gjaanam vibareetha gjaanam..-mis apprekention..wrong apprekention..athvatheeyam-no material or efficient causee for Him..The word ‘tajjalAn’ is made up of ‘thath, ja, la, an’.‘ja stands for janana, origination, ‘la’ for laya or annihilation and ‘an’ means to live, that issustenance.
Ramanuja proceeds to prove that this theory is untenable on grounds of inapplicability,
anupapathi, of seven kinds.
1. Asraya anupapatthi- Brahman cannot be the substratum of avidhya…
As Brahman is svayamprakAsa, self proved, the knowledge of Brahman as He is appears by
itself. That is it does not require another to reveal it like a pot. Hence the knowledge that is the
nature of Brahman, svabhAva and the knowledge of Brahman are of the same nature and it
2. TirODHAna anuppatthi- tirODHAna or concealment of Brahman means its destruction…
ThirodhAna,
obscuration must be of two kinds. Either it should prevent the light from appearing or it should
destroy the light that appeared. The first is not possible because the light that is Brahman does
not appear but always present. So avidhya must destroy the light But Brahman is not a
substance with light as its attribute, in which case it can remain even after its light is destroyed.
As Brahman is Himself the prakAsa, the thirOdhAna can only mean the destruction of
Brahman.
3. Svrupa anupapatthi- avidhya cannot be real.
4. Anirvachniya anupapatthi- avidhya is not inexplicable.
Ramanuja next examines the dream perceptions and says that they are created by Isvara
Himself according to the past deeds of the individual. This is why dreams are different for
different individuals. It is not the creation of jiva because in dreams there are perceptions never
experienced or known to the individual.
5. PramANa anupapatthi- There is no pramANa for avidhya.
But Ramanuja says
that the real import of the passage is that in the world made up of sentientand insentient beings, the jivas are not affected by the changes in the insentient and they are
eternal and hence they are termed as existent while the insentient which is different and
destructible are said to be nonexistent. But both have Vasudeva as their inner self
6. nivarthaka anupapaytthi- Sruthi texts cited as capable of removing avidhya are not so.
Ramanuja says that if svarupa of Brahman is concealed, there can be no misapprehension and
if not concealed there is no need for removal of misconception. Unless an attribute which is real
and hidden is admitted there can be no sublation. Ramanuja explains this by the analogy of a
prince, getting lost while very young, did not know his identity on account of being brought up
by hunters. His misconception will not be removed by merely stating that he is not a hunter but
Mimaamsaka’s Objection..action is required to understand and mere study of smirthi is not enough..But Ramanuja says that a work done as an injunction,that is, what
ought to be done does not qualify to be a seshi. The real sesha- seshi bhava is when an entity
acting through a desire to serve another
Aalvaar Emberumaanaar, Jeeyar Thiru Vadikale Saranam.
cannot be said that while one is opposed to avidhya the other is not..
Ramanuja says that if this svarupa refers to the svarupajnAna then its being ever present, the
notion that Brahman has a second, sadhvitheeya, will not arise at all and there is no need for its
being removed. If on the other hand being adhvitheeya is not the svarupa of Brahman but its
attribute which is not known due to avidhya it goes against the advaidic contention that
Brahman is attributeless. Therefore Brahman being jnAna, is opposed to avidhya which cannot
abide in Him.
only buy the knowledge that he is a prince…Therefore, says Ramanuja, the identity of all beings, sentient and insentient with Brahman can
be established only through the sarira sariri bhAva. And as all that is other than Brahman is His
sarira the denotation of everything terminates only in Brahman…
Ramanuja has made this clear in VedhArTha sangraha thus:
Brahman in the causal state hasthe sentient and the insentient in their subtle state as its body and the same Brahman having
the beings sentient and insentient as its body in their gross manifestation is the effect.
‘thasmath isvaraprAkArabhoothasarvAvasTHaprakrthipurushavAcinah sabdhAh thathprakAra
visishtathaya avasthithe paramAthmani mukhyathayA varthanthe, jivAthmavAchi
devamanushyadhi sabdhavath.’
That is, the terms denoting prakrthi and purusha are the aspects of Brahman and denote only
Brahman in their primary sense as in the case of the words, manushya deva etc. which have
connotation in the Athma only. This is the only sense of identity implied by the
sarirathmabhAva.
7. nivrtthyanupapatthi- avidhya cannot be completely removed by mere knowledge.
Ramanuja concludes the mahasiddhantha
by saying
‘thasmAth anAdhikarmapravAharupAjnAnamoolathvAth banDhasya thannibarhaNam
ukthalakshaNajnAnAdhEva. ’
That is, as bondage is due to the result of beginningless flow of karma, its removal can be only
through the knowledge that Brahman is the inner Self and ruler different from souls and matter.
this knowledge can arise only through the grace of the Lord, by following the varnAsrama
dharma and duties enjoined in the veda, not desiring result but as an offering to the Lord which
culminates in intense devotion and meditation leading to moksha. As this requires the
knowledge of vedas the study of the purvamimAmsa is the prerequisite to the study of
vedantha.
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