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SrI:
SrImathE Ramanuja nama:

Dearest all,

Let us now see what is the definition of
VisishtAdvaita. [Extract from SrI MS Hari Swami?s
wonderful write up:]. Quote: VisishtAdvaita: It is
derived by two ways - "Visistasya Advaitam -
Visistadvaitam" and "Visistayoho Advaitam -
Visistadvaitam".

"Visistasya Advaitam" means - The Brahman qualified by
all chit and achit entities as his
Saareeram/Prakaaram/Viseshanam (body/ mode/ attribute)
is without a second entity meaning unparalleled and
unsurpassed. This brings out the ultimate supremacy of
SrIman Narayana Para Brahman who is Akila Heya
Pratyaneeka: and Ananta Kalyaana Gunaakara:

"Visistayoho Advaitam" means - The Brahman having the
subtle (sukshma) chit and achit entities as his
Saareeram/Prakaaram/Viseshanam (body/mode/attribute)
before creation is the same Brahman having the
expanded (stUla) chit and achit entities as his
Saareeram / Prakaaram/ Viseshanam ( body / mode/
attribute) after creation. This brings out the fact
that SrIman Narayana Para Brahman is the only material
cause and efficient cause of the universe.

Our SrI Sampradaayam which is Visishtaadvaita SrI
Vaishnavam is clearly established in the Sruthi,
Smruthis and the Brahma Sutras. Our Aacharyas have
clearly ascertained the Tatva-Hita-Purushaartha.

Thus our religion is based on prastana thraya viz.
Upanishads, Brahma sutra and GitA. Let us learnt about
Brahma sutra: 

[Extract from Dialog in Hinduism- book written by Sri
V.N. Gopala Desikan] The Mimamsa consists of two
parts. The first part is called Purva Mimamsa or Karma
Mimamsa. The second part is called Uttara Mimamsa or
Brahma Mimamsa. Karma Mimamsa is dealt with by Jaimini
in 16 chapters or Adhyayas.  They contain short
statements or aphorisms.  They clarify doubts
regarding rituals mentioned in the Vedas and also
clarify doubts about the general conduct. They
interpret the Vedic texts in Karma Kanda.

Brahma Mimamsa is dealt with in Brahma Sutras. This is
propounded by Sage Badarayana or Vyasa. This contains
short statements or aphorisms, clarifying doubts in
the Vedic text.  Brahma Mimamsa interprets the Vedic
text of Jnana Kanda or Brahma Kanda.

Brahma Sutra is considered very sacred and important.
It helps in clarifying and explaining difficult
passages in the Upanishads.

This being one of the most important texts, many
philosophers have written detailed commentaries
namely, Tanka, Dramida, Guhadeva, Kapardin and
Bharuci, besides Sri Ramanuja's Sri Bhashyam and the
philosophy is well established. We also have the
commentaries by Sankara, Madhva, besides many others
like Nimbarka and Vallabha on  this Brahma sutra. 

Ramanuja?s commentary alone is called SRI BHASHYAM? 

We have four chapters or Adhyayas in the Brahma Sutra.
 Each of the four chapters consists of four parts or
padas.  There are 545 Sutras or aphorisms.

The first chapter shows that Brahman is the sole cause
of 1) creation of this world, 2) sustenance of this
world, and also 3) destruction of this world. The
second chapter discusses some of the objections in
this regard put forth by other schools and proves that
Brahman is both the material cause and the
instrumental cause for this world. (We will
discuss this in detail later). The third chapter
describes the means or methods of attaining Brahman,
i.e. salvation. The fourth chapter talks of salvation:
what is meant by salvation and the glory of salvation.

His Holiness Sri Sri Rangapriya swami writes very
simple style in his introduction to Chatussutri [book
written by Dr. Sri U Ve NS Anantharangachar Swami]:
Vedanta is the finest flower of intellectual thought
and spiritual experience and among the different
interpretations of Vedanta philosophy, the
interpretation called "VisishtAdvaita" as expounded by
Bhagawaan Ramanujacharya in his Sri Bhashya in unique
in establishing a view which satisfies both reason and
experience. 

It shows an agreement among the apparently
contradicting statements in the Upanishads and
prepares our minds for the worship and realization of
the Supreme. The appellations Sri: [auspiciousness and
resplendent] and Sathyaikalambi [relying upon and
upholding that alone which is the truth of all truths]
sit well upon it. His blemishless and good and golden
attributes are indeed true. His creation is very much
true and the modes of worship recommended by
Scriptures for attaining Him are all true. It is
faithful to the ancient and continuous tradition of
Vedanthic teaching.

The import of the said four sutras is as follows:

1.      Brahman is rightly enquired into
2.      Brahman is that from which the creation etc of this
universe proceed
3.      The right scripture constitutes the true source of
the knowledge
related to Brahman and
4.      This results from Brahman being the true purport of
the scriptures.

The Sri-Bhashya expounds the philosophy of Sri
Ramanuja in all its essentials. The structure of the
work following the structure of the Sutras is laid
down well. The first four Sutras concern themselves
with four considerations of an introductory character.
The rest of the first chapter elucidates the crucial
passages of the Upanisads that appear to be ambiguous,
and the result is a formulation of the philosophy of
the Upanisads in a coherent and decisive manner. The
second chapter deals with the possible exegetical and
philosophical objections to the standpoint. It
incidentally examines rival philosophical systems.
These two chapters present the metaphysics of Vedanta.


The third chapter propounds the sadhana or the pathway
to the attainment of the supreme Goal of life. The
fourth chapter delineates that goal with all its
implications. The last two chapters, thus relate to
the ideals to be achieved. In traditional language the
first two chapters formulate the Tattva or the nature
of Reality and the third deals with the Hita or
sadhana, and the fourth brings out the Purusartha or
the supreme ideal of life. [extract from
www.ramanuja.org Sri Vaishnava Home Page]

Such great commenatry Sri bhashya needs to be learnt
from the acharya by learning at His lotus feet. One
such magnificent acharyan is His Holiness Srimad
PaRavakkOttai Andavan Sri Gopaladesika mahadesikan
Swami. Let me place my head at the lotus feet of this
acharya saarvabhouman.
 
asmadhAchArya paryanthAm vandhE Guru paramparAm
Regards
Namo Narayana
dAsan



 
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