Post 1on Vis'istAdvaita Vedanta: Some Preliminary definitions and axioms

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Dear Bhagavatas,

 

Exposure to objects that are capable of manifesting (making clear

or apparent) knowledge about the nature of reality only comes

about through the combination of our free will and the, ever-

present, limitless grace of God.

 

***An attempt to define Vis'istadvaita Vedanta and statement of

some key axioms:

 

1. What is Vis'istadvaita Vedanta?

 

It is a detailed explanation of the nature of reality(i.e., nature of

all things that exist), based on three independent, valid means

of acquiring knowledge (PramAnas.) The independent,

pramAnas are perception (pratyaksa), inference (anumAna)

and S'abda (verbal testimony.) Now we can define a real

as that which is not negated by any of the valid means of

acquiring knowledge.

 

A Note on S'abda :

 

For now note that S'abda is the most important source of

knowledge. There are two kinds; empirical and non-empirical.

The non-empirical consists of revealed scripture. Smiriti

(or that which is remembered) is also recognized by

Vis'istadvaita Vedanta but not as an independent source.

 

2. Key Axiom:

 

That is infinite cannot be described in perfection (but only in

a most perfect manner) in the finite realm.

 

what does this mean?

 

A) we are limited because we have imperfect senses and

delusion from avidya karma; that is why scripture has ultimate

authority in matters that are beyond our finite senses.

 

B) we are limited because language is a finite tool.

 

C) However, those that are not subject to imperfect senses and

have fully expanded Dharma-bhuta-jnanam (i.e., they have all

knowing knowledge) such as, God himself, and Nitya Suris

(eternally free souls) are capable of describing the nature of

reality (which is infinite) in a most perfect manner. Even

they are limited, however, they have to use finite tools.

 

Note: This is just an introductory posting, subsequent posts

will deal in rigour with the key concepts. Before discussing

those concepts though, I feel it is important for us to

understand where Vis'istAdvaita Vedanta fits in, i.e., is it

a theology, a metaphysics, a philosophy.

 

Source: This posting is mostly based on S.M.S. chari's book

on VedAnta Desika's Tattva-MuktA-KalApa and to a lesser

extent on my experiential knowledge (knowledge that

manifests as a result of contact with objects.) Since our

Acharyas had fully expanded dharma-bhuta- Jnanam and

were not subject to imperfect senses, there is nothing that my

minuscule set of experiential knowledge can tell you that they

haven't already said in one of their works.

 

(I will clearly identify the source in each posting)

 

Adiyen,

 

Venkat (Venkataramanan)