Posting 2: How to Classify Vis'istAdvaita Vedanta

[Guest guest]

Dear Bhagavatas,

 

Everything in the finite realm (loosely define it as our world)

can be reduced to axioms and definitions; not even a nihilist

will question these (for even the Buddhist makes use of these

to propound his or her theory) [how ironic!] Vis*istAdvaita was

defined in the previous posting as an exposition on the nature

of reality. Its contents can be thought of as consisting of axioms,

definitions, and conclusions. Axioms refer to statements of fact,

taken as truths without proof; however, they have a rationale

basis (i.e., they cannot be contradictory to common experience.)

The axioms relating to the nature of reality have been verified by experience,

by those who have compiled this collection of axioms, definitions, and

conclusions.

 

There are two angles from which this collection can be approached. One who

operates at the level of a faith, will denote this collection

as a religion or a philosophy, and will doubt those axioms which

are beyond his comprehension. Whereas, one who operates at

the level of a conviction, excepts the axioms as truths, because he

or she is able to comprehend the rationale behind the axioms, and

treats the collection as simply the most perfect description of the

nature of reality. Whether one operates at the level of a faith or conviction

is a function of the magnitude of delusion resulting from avidya karama (karma

that causes delusion.) The magnitude of

delusion dissipates as one*s set of self manifesting knowledge

expands (as it comes into contact with objects.) Note, knowledge

and its properties will discussed in detail later, for now just note

that knowledge is self manifesting (i.e., it reveals itself when it

comes in to contact with objects, subtle or physical) and that it is

the Atman that is the source and subject of the knowledge.

 

In summary, the classification of Vis*istadvaita varies across

individuals. For those who operate at the level of a conviction,

it is simply the most perfect explanation of the nature of reality,

all other explanations are either less perfect or untruths.

 

To augment this posting let me add a quote from Sri. S.M.S. Chari*s fundamentals

of Vis*istAdvaita * Vedanta Desika claims there

is not a topic in philosophy which is not discussed in his Tattva-MuktA-KalApa.

What is not considered here cannot

be found elsewhere. I have examined in this work very carefully

almost all topics relating to both pramAnas and prameyas at some

place or the other; if I have overlooked any philosophic issue or expressed the

same in a manner that may appear ambiguous no

one else would be capable to decide it other than myself.*

 

Contemplate on this: You can pass me off as a fool, but who

among us has got the credentials to argue with the sarvajna

(one possessing comprehensive philosophic knowledge), the

Kavitarkika Simha (lion of poets and logicians)!!!! Question but

learn not to doubt! Realise your limitations! Make use of your free

will and ask the ParamAtman to make apparent your limitations.

 

Note: The next posting will provide some examples of Vedanta Desika*s mastery,

that should evoke reverence of a great magnitude.

 

Adiyen,

Venkat (Venkataramanan)