jiiva-jiiva bhinnatvam

[Guest guest]

>

>Sri Sadagopan, thanks for your work. Let everyone in the list take an

>active role. I don't know why

this is so true that just by reading books, we cannot understand truth.

 

I cannot echo enough Krishana Kashyap's sentiments and statements.

Study under Acharya-s is very important in understanding the truth.

Right now I am experiencing the same problem in trying to understand

the concepts of VishishhTadvaita by reading the books. I am getting

stuck at many places and need help from the learned members.

 

There was a question of how does one jiiva know another jiiva in

Moksha. I read the description that jiiva as aNupramaanaat or size

of aNu and sat and j~naana swarupa. But all jiiva-s are of the same

type and what makes one different from others and are there tara tama

bbeda-s among them and on what basis these bheda-s are established-

At least in this leeal vibhuuti, the upaadhi-s are different that

includes the sthuula and suukshama shariira-s based ones prarabda

karam-s. But all these karma-s are all got burned and no karmaphala

to dictate the differences in upaadhi-s- through which one can

distinguish one another as in this leela vibhuuti.

 

Fundamental question is what exactly Bhagavaan Ramanuja imply in

terms of jiiva jiiva bhinnatvam and on what basis for these

bhinnatvam established and how are they recognized - that is, does

one need upaadhi-s to recognize the other jiiva-s and on what basis

these upaadhi-s are provided since sanchita and prarabda karma-s are

all nullified in moksha. Or does jiiva recognize only paramaatma due

to sesha-sheshii bhaava and but not other jiiva-s.

 

Any thoughts on these by Great achaarya-s?

 

Hari Om1

Sadananda

 

 

 

 

--

K. Sadananda

Code 6323

Naval Research Laboratory

Washington D.C. 20375

Voice (202)767-2117

Fax:(202)767-2623

[Guest guest]

Dear member,

You wrote :-

 

Fundamental question is what exactly Bhagavaan

Ramanuja imply in terms of jiiva jiiva bhinnatvam and

on what basis for these bhinnatvam established and

how are they recognized - that is, does

one need upaadhi-s to recognize the other jiiva-s and

on what basis these upaadhi-s are provided since

sanchita and prarabda karma-s are all nullified in

moksha. Or does jiiva recognize only paramaatma due

to sesha-sheshii bhaava and but not other jiiva-s.

 

*******************************************************

 

According to Visistaadvaitha school of thought

popularised by Sri.Ramanujaacharya,the Jiva atmas are

quantitatively infinite i.e there are inifinite number

of Jiva atmas,but they are all qualitatively the same

i.e they all have consciousness as their substance

which is pratyak(shining to itself as "I")causing it

to be a knower and also consciousness as its

attribute,

through which it knows entities other than itself.

 

In the state of bondage,the jiva identifies itself

with the body,mind and intellect(due to avidya of the

form of Karma)which has prakriti or matter as its

source.Since,prakriti is dynamic both at

its substance and attribute level,there are no two

body,mind and intellect which are totally alike and

the same body,mind and intellect undergoes changes at

different points of time during the embodiment of a

jiva.This sets up a variation or difference between

any two jivas among the infinite number of jivas bound

in prakriti.So,this explains the tara tamya or

difference between any two jivas in bondage.

 

In Release or Moksha,the jiva is totally free from the

contaminations of prakriti and any two jivas in the

state of Release are completley similar to each other

with respect to their true nature mentioned in the

beginning.Infact even in the state of Bondage the

substantive nature of the jiva does not undergo any

change,it is only the attributive consciousness that

varies between any two jivas.So,there is no tara tamya

or difference between any two jivas in state of

Release

according to visistaadvaitha school of thought.In this

state the jiva recognizes only two entities different

from itself from the point of view of essential

nature,one is prakriti in its totality and the other

is the Parabrahman itself known as Narayana in this

school of thought,it sees other jivas as similar to

itself.

Now,in the state of release from prakriti,the love of

jiva towards the paramaatman of which it is a part is

developed to such an extent that the jiva wants to

express it by somehow serving the Lord.At this point

Lord himself endows the jiva an divine form similar to

his and the jivas in this state assume different

identities only from the point of view of different

expressions of their devotion or love to God called as

service or Kainkaryam.

 

Hope the above answers your question.Any errors above

are mine.Feel free to write to me for further

discussions on the same.

 

Sri Krishnaarpanamasthu

Suresh B.N.

 

 

 

 

 

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