Part 8-Experiencing Bhagavat Ramanuja Yatiraja's Divine Works

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Part 8 - Experiencing Bhagavat Ramanuja Yatiraja's Divine Works

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In Vedartha Sangraha, it was established that the Brahman is Akila Heya

PratyanIka: ananta KalyaNa GuNa visishta: Purushoththama:

 

After ascertaining the meaning of the verse "Tat Tvam Asi", Shree Bhagavath

Ramanuja Yatiraja proceeds to explain that the concept of "Nirvisesha Vastu"

is totally against the PramANam.

 

The sruthi verse "Satyam JgnyAnam anantam" is considered now. Let us now

examine how Advaita and Visishtadvaita have told the meaning of the verse. If

one examines both the philosophies in this context, it will be easier to

comprehend and ascertain the meaning of this verse.

 

To understand the unparalleled and unsurpassed greatness of the words of our

Shree VaishNava AchAryas, their own words stands as proof in this regard. The

experience that a student gets on reading the divine works of Bhagavath

Ramanuja cannot be got from some other person's BhAshya on the PrastAna

Trayam. That is why, after experiencing the srI-sOktIs (divine words) of our

Bhagavath Ramanuja Yatiraja, Swamy Shreeman NigamAntha Maha Desika said "yathi

pravara bhArathI rasabharENa nItham vaya:". Swamy Desika says that he spent

his lifetime by enjoying the divine words of Bhagavath Ramanuja Yatiraja.

 

We continue with the subject of discussion "Satyam JgnyAnam anantam" sruthi

verse. The interpretation given by Advaita and the purport ascertained by

Visishtadvaita are considered now.

 

"Sarva prathyanIkAkArathA bOdhnEapi tath-tath prathyanIkA kArathAyAm bhEdasya

avarjanIyathvAnna nirviseshathva siddhi:"

 

Let us first see what Visishtadvaita has to say regarding this as follows:

The verses of Veda like "yathO vA ImAni bhUtAni jAyantE…" are kAraNa vAkyas

stating Brahman as the only cause of the universe. The verses of Veda like

"satyam jgnyAnam anantam" are sodaka vAkyAs explaining the infinite

divine/auspicious qualities of Brahman - the nature of Brahman is well

explained by these verses. That is, "satyam jgnyAnam anantam" states that the

Brahman is having satyatva-jgnyAnatva-& anantatvams - meaning the

Brahma-swarOpam is having qualities namely eternal-unchanging-existence,

sentient & being infinite. The nature of quality (attribute) is that it

differentiates the entity (substance) which is attributed/qualified by them

from other entities. For example, when we say "red flower", the "red

(redness)" is the quality/attribute and "flower" is that which is

qualified/attributed. This "red" differentiates that flower possessing red

colour from other flowers like "blue flower", "yellow flower" etc.,. In the

same manner, the verse "satyam jgnyAnam anantam" explains the Brahman as

having certain qualities and thus differentiates Brahman from all chit and

achit entities. Let us examine this in detail as follows.

 

"Satyam" - states that the Brahman is characterised by "eternal unchanging

real existence". The Brahman is declared as the only cause of the universe by

the kAraNa vAkyAs. But we find the "cause" like raw gold, wood etc., to

undergo changes to become "effect" like ornaments, furniture etc in the hands

of the instrumental cause. Now a doubt may arise here - "If the Brahman is

called as the cause of the universe, then is it a changing entity? Also is

there anyone who has Brahman's nature under his control?" To clarify this

doubt and answer the questions, the Satya padam (padam-word) states that the

Brahman's nature of existence is eternal, real and not under the control of

anything (nirupAdikam) natural to itself and is unchanging. This Satya padam

differentiates the Brahman from the achit and Karma-badhda-chit entities. All

the achit entities are having their swarOpa-sthithi-pravruti under the full

control of Brahman. All the achit entities undergo changes. The

karma-baddha-chit (badhda jIvAtmans) entities are having their

swarOpa-sthithi-pravruti under the full control of Brahman. The status of

karma-baddha-chit (badhda jIvAtmans) entities, the changes in their bodies are

under the control (sankalpam) of Brahman. Therefore the Satya padam clearly

establishes that the Brahman is different from achit (all its three types

namely triguNya(misra-satva), satva-sUnya(kAlam), sudhda-satva(aprAkrutam))

and baddha-jIvAtman entities.

 

Next we consider the jgnyAna padam. This states that the Brahma swarOpam is

sentient swarOpam and the Brahman has jgnyAna (knowledge-to know) as its

essential attribute. All the AatmAs (jIvAtmans and the ParamAtman-Brahman)

have jgnyAna swarOpam. Also all the AatmAs have knowledge (dharma-bhUtha

jgnyAna) to know other things. To differentiate the Brahman (ParamAtman) from

all muktha-jIvAtmans (liberated jIvAtmans) the Veda uses the jgnyAna padam.

That is, it states that the Brahman has nitya-asankuchita jgnyAna - meaning

the Brahman has (infinite) jgnyAna eternally without any contractions to it.

On the other hand, let us consider the muktha-jIvAtman. He was previously

(before attaining mukthi) in the samsAra bound by his own karma (which has no

beginning - anAdi karma) and therefore had prAkruta-triguNya-sarIram. When he

was in samsAra, his jgnyAna has contracted as per his own karma. Therefore the

muktha-jIvAtman had contracted jgnyAna when they were as badhdha-jIvAtman with

prakruti-sambandam. They got their jgnyAna expanded fully only on attaining

mukthi after getting their prakruti-sambandam fully removed. This is not the

case with Brahman. Therefore the jgnyAna padam clearly states that the Brahman

is different from the muktha-jIvAtmans.

 

Let us now consider the "ananta" padam. anantam means infinite - beyond all

parameters (measures) like dEsa (length, place), kAla (time) and vasthu

(physical mass). These three measures (limits) are called "parichchedam". The

Brahman is present everywhere. Therefore dEsa parichchedam is not applicable

for Brahman. That is limiting the Brahman to a "lengthplace" is not

possible. The Brahman is present eternally - always. Therefore kAla

parichchedam is not applicable for Brahman. That is limiting the Brahman to a

"time" is not possible. Also the Brahman has ubhaya-vibhUthi (all chit and

achit entities) as its body. Therefore vasthu parichchedam is not applicable

for Brahman. That is limiting the Brahman to a "vasthu" is not possible. On

the other hand, let us consider the nitya-jIvAtmans (nitya-sUris). Though the

nitya sUris (like Garuda, Adi-sesha, vishvaksena etc.,) are eternally without

karma (hence eternally without prakruti-sambandam), eternally are with full

knowledge, they are having these parichchedams. But the Brahman is not having

the parichchedams. Therefore the "ananta" padam states that the Brahman is

different from Nitya sUris (nitya-jIvAtmans) also.

 

Thus the Veda concludes that the Brahman is different from all the achit and

chit entities by stating the unique characteristics/attributes the Brahman has

by stating "satyam jgnyAnam anantam brahma". Veda tells the unparalleled and

unsurpassed greatness of Brahman here. Brahman is Purushoththama:. If someone

still advocates "nirvisEsha chin mAtram brahma", then "nirvisEsha chin mAtram

brahma" is not appropriate to be told before scholars who have studied

properly in detail the Veda-Vedanta, Gita and Brahma Sutras. Even a layman

will not consider "nirvisesha chin mAtram brahma" as it is contradicting even

simple logic.

 

In this context the verse of Bhagavath Gita (which will be explained after few

postings when we take up SrI Gita bhAshya of Bhagavath Ramananuja) are given

below with an outline of meaning to substantiate the above words.

 

Before giving the slokas of Bhagavath Gita, Bhagavath Ramanuja in his

commentary (SrI Gita BhAshya) says "atha: maththa Eva sarva vEdAnAm

sArabhUtham artham sruNu" meaning -

BhagavAn Shree Krishna ParamAtman addressed Arjuna and said, "Therefore,

listen from Me alone the meaning which is the essence of all the Vedas"

In the Purushoththama Yogam (15th chapter of Bhagavath Gita), BhagavAn Shree

Krishna ParamAtman (SrIman nArAyaNa:) said -

dvAvimow purushow lOkE ksharaschAkshara Eva cha |

kshara: sarvANi bhUthAni kUtasthOakshara uchyathE ||

The types of jIvAtmans is told here

 

Uththama: purushasthvanya: paramAthmEthudAhrutha: |

yO lokatrayamAvishya bibharthyavyaya Iswara: ||

The ParamAtma is told here who is different from all chit and achit entities.

 

yasmAthksharamatIthOhamaksharAdapi chOththama: |

athOasmi lokE vEdE cha prathitha: PURUSHOTHTHAMA: ||

Veda and Smruthies confirm that the God (ParamAtma) is Purushoththama: SrIman

nArAyaNa: VishNu: vAsudeva: (satyam jgnyAnam anantam brahma)

 

yO mAmEvamasammUDO jAnAthi purushOththamam |

sa sarvavidbhajathi mAm sarvabhAvEna bhAratha ||

He who understands clearly that the one and only God is Purushoththama: SrIman

nArAyaNa:, knows everything.

 

ithi guhyatamam sAstramidamuktham mayAnagha |

EthadbudhvA buddhimAnsyAthkruthakruthyascha BhAratha ||

He who knows this secret of Purushoththama: which is the essence of vEda,

becomes truly wise.

 

The Brahma sUtras confirm the same purport.

 

The four important errors in Advaita's philosophy as far as Advaita

interpreting "tat tvam asi" verse is concerned are 1. The Sruthi telling

infinite divine qualities of Brahman (tat) gets contradicted. 2. There is a

need to tell "lakshaNa" (a technical concept) unnecessarily for "tat" and

"tvam". 3. SAmAnAdhikaraNyam gets violated 4. Upakrama VirOdham arises. This

was mentioned in the previous posting itself. The first point (out of the

given four points above) is considered and that is why the explanation for

"satyam jgnyAnam anantam" was written. Let us now see the meaning of "satyam

jgnyAnam anantam" as told by Advaita and then understand that "The Sruthi

telling infinite divine qualities of Brahman (tat) gets contradicted" and

Advaita's interpretation is against Veda and is erroneous.

 

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To be continued.. .

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Thanks & Regards

M.S.HARI Ramanuja Daasan.

 

 

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