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SriRangaSri List Archive: Message 00032 Oct 2006

 
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SrI:
SrImathE Ramanujaya namah:

Dearest all,

Since Ramanuja considers himself as eternal servant to
SaguNa brahmam, who is anantha kalyANa guNArnavan;
akila hEya prathyaneekan [ocean of all auspicious
attributes and devoid of any defects or imperfections]
, Amudhanaar praises Acharya?s feeling of dAsa
dAsathvam towards BhAgawathAs. When looking and
analyzing at the surface level nirguNa brahmam, it
would be considered merely as lack of proper
understanding only- blesses Amudhanaar. 
  
pEthaiyar vEthap poruLithen Nnunnip piramamn^anRen
ROthimaR Rellaa uyirum aqthenRu uyir_kaLmeyvit
taathip paranoton RaamenRu chollumav vallalellaam
vaathilven Raan,em iraamaa Nnuchanmeym mathikkatalE.
58

Other religions wrongly provide a distorted
interpretation of Vedic statements. They think,
understand and explain with some logic (taking one
statement and misread to comprehend out of context,
and ignoring another statement from sruthis) that
Brahmam is JIvAthmA and jIvAthmA is Brahmam; mOksham
is equivalent merging of jIvAthmA with SarvEshawaran;
illusion; false etc.. Such vociferous, disharmonious
noises of wrong, misinterpretations and vibharItha
jnAnams were completely silenced by the excellent
arguments of Sri Ramanujacharya, quoting Vedas
(declaring that jIvAthmA(chit) and the prakriti
(achit) is also Nithyam and are eternal; They are
eternally bonded to Brahamam with a SarIra SarIri
bhAvam. Sriman NarAyaNA, the Lord of KalyAna guNas, is
the sarIrI and all chit & achit are His sarIrA. Sriman
Narayanan is the Master (sEshi) and all jIvAthmAs are
sEshans (servants) and mOksham for jIvAthmA is having
an uninterrupted Bhagavad anubhavam and performing
eternal kainkaryam to the Lotus feet of Divya Dampati
at SrivaikunTam, with great bliss). He stood
victorious. It is his mercy on us for such great
upakaaram to us (and Vedas too!) 

pEthaiyar- avivivEkis ? ajnAnis; vibhareetha jnAnis
idhu ? only Jeevathma merging alone
vEdham poruL- essence of Vedas and Upanishads
enRu eNNi- thus [wrongly concluded and] decided that
it is the message of Vedas
biramam- nirguNa; nirvisEsha brahmam alone
nanRu- [praamANikam] exists; the whole world is an
illusion; false;
enRu Odhi- thus mentioning that this is actually the
interpretation of Vedantha
maRRu ellaa uyir um- Since the world is fales, does
not exist, other than the matter- the beings are none
other than Brahmam Himself 
a:kdhu- [those jeevaathmas are] That nirguNa nrvisEsha
brahmam only..
enRu- decided [wrongly] thus
uyirgaL meyvittu- when beings leave their bodies
aadhiparanOdu onRu aagi- merge with the Brahmam
enRu sollum allal- Thus all these [wrongly] declared
noisy shouts 
ellaam- such bhAskara, Yaadhava prakAsa doctrines also
vaadhil venRaaan- were effortlessly conquered by 
em Iraamanusan meymmadhi kadal- My Ramanujacharya who
is the ocean of  true and correct jnAnam;. 

Ramanuja is mey mathi kadal- He says: everything is
TRUE- the world, the beings and also the Brahmam and
His kalyANa guNAs. All vedic statements are TRUE;
etc.. One can not interpret some vedic statements and
declare the doctrine and reject other statements. 

According to Sri Ramanujacharya, which he has
expounded simply based on his predecessors, Swami
Nammazhwar, Swami Sri Nathamuni, Sri Yamunacharya et
al: the Ultimate Reality though One, is NOT the
Absolute without any differentiation and not without
any guNAs, or attributes, since such a
undifferentiated Transcendental Being is inconceivable
and also logically untenable. 

We have to admit the reality of the Universe, with
which we are surrounded and also of the individual
beings [jeevathmas] which experience the external
world. Accordingly, Ramanuja acknowledges three
fundamental real entities ? matter [achith], soul
[chith], and Supreme Reality [God or Iswara]; - and on
the basis of organic relation, called Sareera Sareeri
bhAvam, upholds that ultimate Reality is one as a
Unity. 

As Vedantha Desika in nyAya sidhaanjanam says: Brahmam
alone as organically related to the entire chith
[jeevas] and achith [matter] is the One Ultimate
Reality. [asEsha chith achith prakaaram brahmaikamEva
thatthvam] 

Though there is absolute difference between God and
the other two entities [beings and matter], and also
among the individual souls [jeevathmas- chith] and
matter [achith], the Ultimate Reaility [Iswara] is
considered as One because as Sareeri [Organic entity]
having these beings and matter as Sareera, He is One. 

In this sense, [Sri SMS Chari Swami says] the system
of Vedantha expounded by Ramanuja is described as
VisishtAdvaita which means oneness of the organic
unity [visishtasya advaitam]; 

Thus Ramanuja not only expounded this vaidika
religion; He also proved that other doctrines that are
avaidika are only illusions and misinterpretations of
Upanishads. Hence he is the coean of truthful jnAnam
[mey mathi kadal]. 

It is to be noted that the term VisishtAdvaita was not
used by Ramanuja in any of his works. It was latter
adopted by his followers and successors based on Swamy
Desikan?s definition in Nyaya siddhanjanam.   

EmperumAnAr ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan


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