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Post 4 of 14

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Chapter 3 of 13 of "A Dialogue on Hinduism,"

By Sri. V.N. GOPALA DESIKAN,

Published by Sri Visishtadvaita Research Centre, C/O Sri

Ahobila Mutt, 66, Dr. Rangachari Road, Madras 600 018, 1990

 

If you find this series informative please make a donation

of $25 to Sri Ahobila Mutt. These donations are fully

deductible for the US income tax purpose. Please make

your check out to Sri Ahobila Mutt and send mail it to Sri

Ahobila Mutt, C/O Mr. Jagannath Bharadwaj , 5539

Columbia Pike #808, Arlington, VA 22204

 

The posts in this series are likely to be long.

Therefore, please print these posts and read them

at your leisure.

 

 

-- P. Dileepan

 

 

 

====Start of Chapter 3 of 13 from Sri Gopala Desikan's book=======

 

Chapter 3

 

The 'Doctrine Special' of Visishtadvaita

 

 

Q. I have heard of the "Doctrine Special" of our

Sampradava. But first let us start with

fundamentals.

 

What is an authority (pramana)?

 

A. An authority is something from which we learn

truths. We consider the Vedas, as the basic

authority.

 

We also use logic and arguments to arrive at the

truths, in addition to learning from the Vedas.

 

Such things from which we learn the truths or

arrive at the truths, are called authority

(pramana).

 

Q. What are the authorities or sources (pramana) for

understanding things?

 

A. These are three in number, and are as follows:-

 

1. What we understand directly by our senses,

like what we see with our eyes or what we

hear with our ears. This is called

Pratyaksha.

 

2. Inference or logic (Anumana) - That is, by

seeing or understanding a thing, we

logically infer something else, although it

is not actually seen by us. For example, if

we see smoke coming, we infer there is

fire. So this is called one of the sources of

knowledge (anumana).

 

3. Sabda (Or sound). We accept the Vedas,

Smritis, Itihasas, Puranas as authority (so

long as they do not contradict the Vedas).

 

It is from these that generally the various systems

of philosophy are developed by logical

deductions and arguments.

 

Q. Can you describe this further?

 

A. A detailed description or discussion of these will

be difficult to understand. I will only briefly

indicate the nature of each of these.

 

Talking of the first source, i.e. perception by

senses, we have to be careful that our perception

is correct and it is not wrong. For example,

seeing a rope from a distance, we may mistake it

for a serpent. This is wrong perception.

Similarly, in hot summer, on a tar road, seeing

from a distance, you may think that there is

water. This again is wrong perception. We have

to guard against such wrong perceptions.

 

Q. In talking of perception by senses, what are the

senses?

 

A. The senses or Indriyas are of two kinds: the

senses of knowledge (Jnana Indriyas) and the

senses of action (Karma Indriyas).

 

Q. What are the senses of knowledge (Jnana

Indriyas)?

 

A. These are five in number: 1. Eye 2. Ear 3. Nose

4. Mouth and 5. Skin (on the body).

 

Q. What are the second set of senses or Indriyas?

 

A. These are called the five senses of action or

karma (Karma Indriyas).

 

Q. What are they?

 

A. These are: 1. Tongue 2. Hand 3. Leg 4. Anus

and 5. The Organ of reproduction.

 

So, we have to be careful that what is understood

through the senses of knowledge is correct.

 

We should also remember at a later time what we

had seen or heard earlier. This is also accepted

as an authority, since it is only remembering of

an authority, which was understood through our

senses earlier.

 

Q. What is an illusion or maya?

 

A. We see a rope and wrongly think it is a serpent.

We see a shell and wrongly think it is silver.

This is called illusion.

 

We shall study this at a later stage in greater

detail.

 

Q. Can you explain further about the second source

of knowledge, "Inference" (anumana)?

 

A. We need not go into details for our present study.

 

Q. What exactly is Sabda?

 

A. As you know, Sabda means sound. Sound

evolves or develops into words, and then

sentences. The Vedas are accepted as the basic

authority. Along with this, we also accept the

Brahma Sutra and Bhagavad Gita as authorities.

 

We also accept the Itihasas (Ramayana and

Mahabharata), the Puranas, the Smritis and the

Vaishnava Agamas as authorities.

 

However, there is one important condition and

that is, that anything in these works, which are

not in tune with the Vedas or which are

contradictory to Vedas, are not accepted as

authority.

 

Q. What is the ultimate aim or objective of the

human being?

 

A. The ultimate aim or objective of the human being

is to attain salvation or moksha.

 

Q. What is salvation or moksha?

 

A. We human beings are a repeatedly born, come

into this world and then die. Thus, there is a

cycle of births and deaths. In this life, we

commit so many sins, we undergo so many

hardships. We do not follow the code of conduct

prescribed by Sastras and we go on committing

sins.

 

Salvation means, release from this cycle of births

and deaths and attainment of moksha or mukti.

 

Q. What are the things we should know to achieve

salvation in due course?

 

A We have to learn five things (Artha Panchaka)

and these are as follows:

 

1. The object of attaimnent is Sriman

Narayana, who is permanently associated

with Lakshmi. So, the nature of God.

 

2. The nature of our Soul or Jivatma.

 

3. The means or the methods to be adopted

by us, for attaining Moksha at the end of

this life.

 

4. The exact nature of Moksha or

Paramapada.

 

5. The hindrances that arise in attaining our

goal of Moksha at the end of this life; and

how to get over these hindrances or

difficulties.

 

Q. I have also heard the term "tattva". What exactly

is this? How many tattvas are there?

 

A. "Tattva" means that which is real.

 

There are three tattvas or reals. These are:

 

1. Jivatma. It is also called as Chit, Soul,

Self, Atma and Chetana. It is sentient i.e.,

has knowledge.

 

2. Achetana or matter or achit. It is non-

sentient. i.e., does not have knowledge.

 

3. Iswara or the Supreme Lord.

 

We will discuss the three tattvas, in detail, later.

 

Q. What is the most important principle or doctrine

of our sampradaya?

 

A. The most important principle (pradhana

pratitantra) is the body/soul relationship (sarira-

 

sariri bhava or sarira - atma bhava) between

sentient (Chetana), non-sentient (achetana); and

Iswara.

 

The Brahman or Iswara is the soul and the other

two reals (tattvas),chetana and achetana, form His

body.

 

Q. Please explain this further. How do you define

body?

 

A. You can say that the body has legs and hands.

The body of a serpent does not have any hand.

Similarly, the shape and size of one body are

different from that of another. A tree has a

different body. An animal has a different body

from that of a bird. The body of an elephant is

different from the body of a mosquito. So, you

cannot give physical characteristics to define a

body.

 

There are three characteristics which decide what

the body is.

 

Q. What are these characteristics?

 

A. The first one is that the body is supported by the

soul. The body exists from the time of the soul

entering into it, in the mother's womb. The body

continues and perishes or dies, only when the

soul leaves the body.

 

In other words, the body is supported by the

soul. As long as the soul remains in the body,

the soul supports the body. This is the first

characteristic of the body. Even in a state of

dreamless sleep, the body continues to exist. So,

the soul fully support the body.

 

Q. What is the second characteristic?

 

A. The second characteristic is that the soul also

controls or rules over the body.

 

When the body is awake, the body is controlled

by the will of the soul. The soul thus rules or

controls the body. The body acts as per the will

of the soul.

 

Q. What is the third one?

 

A. The third one is that the body exists only for the

fulfilment of the desire of the soul. The soul

through the mind, desires something and then the

body acts accordingly. So, the body exists only

for the purpose of the soul.

 

These three govern the relationship between the

body and the soul.

 

Q. So, what is the significance of body/soul

relationship?

 

A. The soul performs the following three functions,

over the body:

 

(1) Supporting (adharatva)

(2) Controlling (niyantrutva)

(3) Mastership (Seshitva).

 

So, the soul is, in relation to the body, as

follows:

(1) Supporter (adhara)

(2) Controller (niyanta)

(3) Master (Seshi).

 

So, the body is

(1) being supported by the soul; (adheyatva)

(2) being controlled by the soul; (niyamyatva)

(3) existing for the pleasure of the soul

(seshatva).

 

Q. Can the above three qualifications be taken to

define the body/soul relationship?

 

A. Yes.

 

Q. How do you then conclude that by logic,

Brahman or Iswara is the soul of all chetana and

achetana?

 

A. You take all the three factors, which I have

mentioned above and apply the principle to

Brahman versus the chetana and achetana:

 

 

 

(1) All these chetana and achetana are

supported by Brahman.

(2) Secondly, in their waking state, they are

controlled or ruled by Iswara.

(3) Thirdly, all these exist only for His

pleasure.

 

Thus, all the three characteristics or factors which

determine the relationship between the soul and

the body, are present in the case of Brahman or

Iswara versus the entire, chetana and achetana.

 

Hence the fundamental doctrine of our

philosophy is that Iswara is the soul of all

chetanas or Jivatmas. Iswara is also the soul of

all achetana i.e. the fundamental Matter and its

evolutions.

 

In other words, all the Jivatmas are the body of

Iswara. Similarly, Matter and its evolutions also

are the body of Iswara. This is the basic doctrine

of our religion and philosophy.

 

Q. What you have said now becomes clear to me.

You have also been saying that the fundamental

authority for us is the Veda. Can you prove the

Sarira - Sariri bhava by quoting from the Vedas?

 

A. We have a full section called "Antaryami

Brahmana" in the Brihadaranyaka Upanishad and

also similar passages in the Subala Upanishad.

These specifically and clearly say that Iswara is

the soul and the Jivatma and Matter are His

body. The following are some of the passages:-

 

"He is dwelling in the earth, is within the earth."

"His body is the earth",

"His body is the water",

"His body is the fire"

"His body is the air"

"His body is the sun"

"His body is the moon and the stars"

"His body is ether"

"His body is the light"

"His body is speech"

"His body is the eye"

"His body is the ear"

"His body is the mind"

"His body is the skin"

"His body is the soul or Jivatma"

"His body is the intellect"

"His body is matter"

"His body is death"

"He is the internal soul of all beings"

"He is the divine Lord Narayana. He is the soul

of all"

 

There are many such passages.

 

Q. So, am I correct in saying that the fundamental

basis for our philosophy is the body/soul

relationship?

 

A. Yes, We have established body/soul relationship

between the Paramatma and Jivatma/achetana in

two ways:

(1) By logic and argument, we have said that

Brahman supports and controls the

Jivatrna/ achetana and it is for His purpose

that the Jivatma/achetana is there. So, the

Jivatma/ achetana is the body and Brahman

is the soul.

(2) Secondly, we have also quoted several

passages from the Vedas, which clearly

and explicitly state that Brahman is the

soul; and the Jivatma, the matter and other

evolutions are all His body.

 

Q. You say that Ramanuja perfected our system of

philosophy and body/soul relationship. Then

were there earlier acharyas who propounded this?

 

A. Yes. There were earlier acharyas like

Bodhayana, Dramida and Tanka. But

unfortunately their works have been lost and are

not available now.

 

Q. Have the Alwars mentioned about the body/soul

relationship?

 

A. Nammalwar has explicitly mentioned this. He

says that the Lord is present everywhere, as the

soul in the body.

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