mutual exclusion

[Guest guest]

srimathe ramanujaya namaha

srimathe thuppul vedantha desikaya namaha

srimathe srivan satakopa sriman narayana yateendra mahadesikaya namaha

 

 

lakshmi natha samaarambaam naada-yamuna madhyamaam

asmath acharya paryanthaam vandhe guru paramparaam

 

Dear bhagavathas,

 

 

Adiyen would like to add on to the discussion on mutual exclusion of three

philosphies of advaita,dwaita and visishtadwaita.

 

While it's history that only emperumaanar's bhaashyaa is hailed as

sribaashaya ,the other

two bhaashyaas have their own author-names appended to the bhaashya

sabda.,ie)sankara-bhaashya and

madwa-bhaashya.It is also history that ,sri saraswati devi,in kashmir,

honoured emperumaanar with an idol

of Lord sri hayagriva,and gave the "sri bhaashya" its due title.The sri

hayagriva idol,later

was ,passed in disciplinic successsion to "nadaathur azhvaan",and then to

swami sri Desikan.

Today we find the same Lord sri hayagriva ,still with our parakala mutt

swami.It is only to

substatiate,that emperumaanar's work has divine authentication.

 

 

Now coming to the philosophy of visishtadwaita or qualified monism,it is in

more ways than

one ,closer to adwaita.It is true that emperumaanar's doctrine ,is not mere

philosophy alone.

It also includes,the supremacy of the one and only bhagwan

sriman-narayana.In fact visishtadwaita

sampradaya is close to madhwa sampradaya ,since sri madhwacharya also

declares unilaterally,the

supremacy of sri mahavishnu.so,vishtadwaita in contrast to adwaita is both

a philosophy and a theology

in one.

 

secondly,emperumaanar and swami Desikan strongly refute the doctrine of

Maaya and we srivaishnavaas

say "Jagat sathyam",this world is real ,they are all appendages og the

saguna brahmam-sriman-naraayana,

whereas to the adwaitha school the world is Mayaa,the brahmam is devoid of

Gunaas,Nirgunam,and all

the mummuurthis,siva ,vishnu and brahma are all one and the same parabrahmam.

 

It is clear that the three doctrines of adwaitha,dwaita and visishtadwaita

are not totally mutually

exclusive.Everybody holds ,that there is a parabrahmam or sat.(Ekam sat

viprah bahudaa vadanthi-Truth is one,The learned speak of it in many ways).

 

The real contention is with respect to the individual soul visavis the

paramaatma.In the dwaita school

the Jivaatma is eternally separate and subservient to the Lord or

paramaatma and the world is real.so in

a sense dwaita and adwaita are mutually exclusive.

 

But in many ways visihtadwaita is close to the doctrine of adwaita.Only

that there is no mayaavada and the nirguna brahmam is replaced with saguna

sriman-narayana.

we are all extensions of Naraayana,just as the hands and legs of our body

are attached to us and are part

of us.so even emperumanaar's doctrine is adwaita only.Only that

sriman-narayana is ever brimming with

all kalyana gunaas.

 

Regarding the vedas being beginningless and endless,adiyeen would like to

add that,that in reality the few saakhaas we have in existence today are

not to be construed as the end of the book.The vedas are sruuthis,never to

be written down,the various rishis mentioned in them are only "mantra

dhraashtaas",there was no creator including brahma.They are the life and

breath of srimannarayana.

It is only krishna dwaipayana or bhadarayana or veda vyasa ,gave us the

vedas in codified,he being an

avataara of srihari(vyasaya vishnu ruupaya ,vyasa ruupaya vishnave)

 

sarvam sri krishnaarpanam.

 

srimathe ramanujaya namaha.

 

Regards and salutations

to all bhagawatas

 

Ravi Desikan

 

 

Visit our web site for more info:

http://www.tripace.com

Tel +31 79 3612444

Fax +31 79 3612152

 

CREATORS OF DATA MOVING WORLDS