Ramanuja and "jnAna-karma-samuccaya"

[Guest guest]

Dear Members,

 

Many of you have been following Dr. N.S. Anantarangachar's

illuminating series on the Chatussutri of the Sribhashya, posted by

his granddaughter Smt. Padmini Ranganathan. We just

finished reading Dr. NSA's exposition of the "Laghu Siddhanta"

(Minor Conclusion) portion of the Chatussutri.

 

I had the following question, which I sent to Smt. Padmini:

 

 

Dear Smt. Padmini,

 

I have one question about the laghu-siddhAnta. It is said

"jnAnAn moksha:, ajnAnAt samsAra:" (liberation comes from

knowledge, and from ignorance comes worldly existence), and

we accept that knowledge of the form of continuous meditation

(upAsanAtmaka-jnAna) leads to moksha. Now, the philosopher

Bhaskara accepts the jnAna-karma samuccaya vAda, wherein

knowledge and religious work combined together form the means

of liberation, an idea which Ramanuja rejects. Why exactly

does he reject this? Since Ramanuja recommends the continued

performance of varNASrama-dharma as well as other karma-yoga

for the fruition of the liberating jnAna, in what way is

Ramanuja's philosophy different from jnAna-karma-samuccaya?

 

 

Smt. Padmini referred the question to Dr. NSA, who has explained

the difference between the two views quite well.

 

----

 

I did refer your question to my grand father. PLease

note his reply.

 

 

The school of Bhaskara is in a way a combination of

the Mimamsaka school. He gives importance to Karma.

But he also says that Karma done with desire for the

fruit is binding. But he advocates that Karma done

combined with knowledge will be liberating.

"Jnanakarmasamucchaya" means combination of 'Jnana and

Karma in equal measure. Both of them are independant

and one has to experience the results of Karma also

along with the results of Jnana. So there will be 2

means which are quite different. Each one leads to

different experiences. That will not be

leading to salvation. The text "viJnAm cha aviJnam

cha" is to be taken in the sense of "angAngi bhava".

Performance of the ordained duties leads to the

purification of mind when it is done in the

proper mode. That is the essential nature of the Atman

& should be always remembered when performing Karma.It

should in the form of service to the Lord. Then that

Sadhaka realises its true nature of sub servience

to the Lord which leads him on to "Upaasana" of the

Lord.

 

But in Bhaskara, both bheda and abheda are admitted.

Performance of Karma leads to the effacement of

difference whereas 'Jnana' serves

the purpose of realising identity. Such a thesis is

not taught in the Vedas.It is pointed out 'tamEvam

vidvAn' and there the performance of

Karma serves the purpose of generating upasana. Each

one of them, karma and Jnana leads to different

results which is not admitted.

 

According to Ramanuja, Jnanam is of the form of

intense love towards the Lord and account of the love

shown to the Lord, the Lord also loves the devotee and

choses him. For having such love, one should

know one's own real nature of sub-servience. So, the

performance of one's duties in the proper manner leads

to the gaining of such 'bhakti'.

In Bhaskara, there is no such relationship and it is

therefore not accepted.

 

Thanks and Regards

dAsI

Padmini