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SriRangaSri List Archive: Message 00045 Jun 2006

 
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----- Original Message ----- 
From: Sadagopan 



Dr.Saroja Ramanujam , a Sri BhAshyam scholar from Chennai has kindly 
agreed to my request to write a series of articles on Sri BhAshyam in Oppliappan
and Saranagathy  groups . You have had access to her delightful postings on
YaadhavAbhudhayam in Oppiliappan and SaraNagathy lists .

Her remarkable teaching skills to present lucid articles on complex Sri 
Sookthis like 
Sri BhAshyam will be very  helpful to get closer to core Sri Sookthis like Sri 
BhAshyam ,
when traditional KaalakshEpam route is not avilable to many .Perhaps these 
articles  , 
which will ultimatrely appear as a seperate e-book in Sundarasimham Web site 
would
prepare one to seek traditional KaalakshEpam help from a SadAchAryan later .

The previous two postings on Sri BhAshyam by Dr.Saroja Ramanujam
are available in the archives of Oppiliappan List .

DR. Saroja Ramanuam will cover the first 2 chapters of Sri BhAshyam and adiyEn 
will try to 
cover the remaining two chapters to speed up the coverage of this complex and 
grand 
Sri Sookthi from AchArya RaamAnuja in time for the SathAbhishEkam celebrations
of Srimath Azhagiya Singar on Nov 30 at Srirangam .

adiyEn has also requested Dr.Saroja Ramanujam to cover Swamy Kumara 
VaradAchAr's 
Sanskrit commentary on Swamy Desikan's VirOdha ParihAram , if time permits .

Daasan , V.Sadagopan
http://www.sudarasimham.org 
---- Original Message ----- 
From: Saroja Ramanujam 
To: saranagathi-owner@xxxxxxxxxxxxxxx 
Sent: Friday, June 16, 2006 3:02 AM
Subject: Sribhashya


 The PurvamimAmsa sastram discusses the purusharthas beginning with the suthra 
'aTHatho dharmajijnasa,' and it is precedent to the UttharamimAmsa in as much 
as, in order to understand the asthiraphalathva one has to study the sastra and 
follow the injunctions. So the UttharamimAmsa forms the latter part of study of 
vedas and hence forms one whole with the purvamimAmsa.
 
        Ramanuja elaborates on the krama, the order of study of the vedas  by 
saying, ' thaTHA hi-praTHamam thaavath  "svaaDHyaayo adhyEthavyah" ithi 
adhyayanEnaivasvADHyAya  sabdhavAchyavedhAkyAkshararAsEh grahaNamviDHeeyathE.' 
First the vedas are learnt after upanayanam by word of mouth , that is chanting 
with svaras. The proper time of aDHyayana is denoted by  "ashtavarsham 
brAhmaNam upanayeetha ;tham aDhyApayEth." A brahmin should be sanctified with 
upanayana at eight years of age and should start the aDHyayana. So aDHyayana 
means learning the chanting of the vedas from the acharya. The result of the 
vedaDHyayana is self evident as given by the manthras japas etc. The meanings 
of the vedic texts are learnt in due course along with the vedaAngas.
 
        The next step is to realise that the results of the ritualistic  karma 
are transient  and the aspirant turns to the Upanishads for attaining permanent 
well-being  through the enquiry of UttaramimAmsA, also known as 
sAreerakamimAmsa.
 
        The vedanta texts such as " thadyathEha karmachitho lokah ksheeyathE 
EvamEva amuthra punyachithah lokah ksheeyathe"(chandogya-8-1-6), Just as this 
world entered through one's karma is transitory so also are the worlds attained 
through punyaphala,  affirm the transient and finite nature of the karmaphala. 
In the Baghavatgita   the Lord says, 'ksheenE punyE martyalokam visanthi,' when 
the acquired merit through karma enjoined in the vedas is exausted the jiva 
returns to the earth, the karmaloka. Only by brahmajnana the cycle of birth and 
death can be got rid off. The texts "brahmavid aApnothi param", (Taitt.Ana.1) 
"napunarmrthyavE thdhEkam pasyathi" (chan.7-26-2) and the like are asserting 
that one who knows brahman reaches the ultimate and afterthe perception of the 
one ultimate reality never resorts back to mortality.
 
        Here the objection of the advaitin that since the study of the vedas  
makes one realise that the result of karma is transient and finite, the study 
of UttharamimAmsA could be pursued straight away without following the course 
of karmakanda. Ramanuja answers that it is not so.The mere knowledge of brahman 
by study of vedanta is not enough to secure liberation. The inquiry into the 
nature of brahman, after clearing the doubts and misconceptions through deep 
study and practice and  contemplation  alone can result in brahmajnana . So too 
mere study of the karmakanda of the vedas will not result in the knowledge of 
the ephemeral and limited nature of the karmaphala. That is, one has to learn 
through experience as otherwise mere teaching will make one realise the 
impermanence of the world. But we see that it is not so in practice. To know 
whether something is conducive to welfare or not ,one has to know what it is in 
order to get convinced beyond doubt
 
            
 
                         
 
              
 
 
 



May god bless you,
      
               Dr.  Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.
  


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