Alavandar's Siddhitrayam - Part 4

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Dear Members,

 

In this post we conclude the Introduction to Atma Siddhi by Sri R.

Ramanujachari.

For those, who might have missed the earlier posts, these will be

archived at

both Bhakti List archives as well as the Sri Vishnava Acharya's page,

under

Sri Alavandar's page.

 

Since the text is extremely long, I'll post the intorductory part for

the three Siddhis

only. The actual text will go onto the WEB site and I'll forward the

link to the

bhakti list and save some bandwith. Please let me know if this is not

ok, and you

would need the entire text in email.

 

Thanks

 

----------------------------

 

Atma Siddhi - Intorduction - continued.

by Sr R. Ramanujachari

 

Then Yamuna establishes that the soul is self-luminous counsciousness in

 

itself and possessess knowledge as its attribute. In its very essence

(svarupa)

the soul is consciousness; and it has consciousness as attribute

(dharma). To

distinguish consciousness, which is of the nature of dharma or attribute

from

that which is the svarupa of the soul, it has come to be called

dharmabhutajnana

(attributive consciousness). Attributive consciousness is eternal and

natural to the

soul ass luminosity is to the sun. This doctrine, special to

visistadvaita vedanta,

offers a satisfactory solution for many a knotty problems.

 

The objections, mostly from the Nyaya-Vaiseshika and MImamsa darsanas,

to

the view that concsiousness is eternal and natural to the self are next

considered.

Among other things, it is said, if knowledge were eternal there would be

no

distinction between one item of knowledge and another. Moreover,

knowledge is

known to be caused only when there is sense organ contact. Further,

there must

be knowledge even in deep sleep. These and other objections are suitably

met. It is

pointed out that if, as the opponent says, knowledge is an occasional

property of

the soul, it would amount to despiritualising it. After an elaborate

discussion into

the nature of prakasa (manifestation) Yamuna concludes that it is

anubhava

duratvam (not remote from experience). In this he is adopting the

definition offered

by Nathamuni. This conception offeres an easy explanation for all facts

of knowledge

and shows how the past and the future could come under the purview of

knowledge.

>From the foregoing discussion, Yamuna concludes that the soul has

consciousness

for its essential nature and is aware of itself at all times; and it

knows objects

besides itself, with the aid of dharma-bhuta-jnana working through the

medium of

manas and senses. Since the perception of external objects depends on

various

casual condition, it is said 'He knows', He does not know.

 

Though the soul shines forth as having consciousness for its essential

nature,

yet, like the fish which moves about in the deep lake or the milk

mingled with water,

the soul does not shine forth clearly and directly. That is why the

arguments

advanced by teachers of old consistently with the nature of the soul and

with

scriptural teachings are held in esteem. But these don't satisfy fully;

for they

could after all provide only indirect, mediate knowledge (paroksha

jnana). To

secure immediate knowledge (aparoksha jnana), persons seek to get rid of

the

veiling obscurities and evils, by the practice of yoga and to purify

themselves

through fire (puta paka) as it were by mental control allowing the

sattva quality

to predominate. Immediate knowledge arises only at the culmination of

the highest

stage of concentration. Thus with the aid of scriptural testimony,

inference and

perception resulting from the practice of yoga, such a disciplined

person cognises

the soul, which is in itself self-luminous, most clearly and explicitly

(bhavana prakarsha

paryante cha paroksha jnanamudayata iti sarva vadi nirvadam iti).

 

Next the inquiry into the duration of the soul (Kalavaccheda pariksha)

is taken up.

The Buddhist view that the soul is mementary (kshanika) is taken up for

consideration.

The rest of Atma-siddhi has been lost.

 

Yamuna refres to certain sections of Atma-Siddhi which are not

available. i) the

section called sambandhavimarsa where the nature of the reation of the

finite soul

to the infinite Self is determined is lost. ii) Again, the section where

he establishes

that the soul is svatssukhi (blissful in its pristine purity) is also

lost. This being the

last item in the pratijna (what he set out to establish) it is clear

Yamuna completed

the work; but a good part has been irretrievably lost.

 

 

Alavandar ThiruvadikalE Saranam