Guest guest Posted March 28, 2005 Report Share Posted March 28, 2005 Dear SrI JagannAthan : Thanks for the information and the comments about the context of your inquiry . The first book you should get to read should be : Vaishnavism , Its Philosophy , Theology and Religious Discipline . The Book is by Dr.S.M.Srinivasa Chari . It is published by Motilal Banarsidas Publishers in 1994. There may be branches of this Publisher's house in Calcutta. After you have gone thru it , you can get his book on Upanishads, which will help answer the questions like "ayamAthma Brahma , Tatthvamasi " and other MahA Vaakyams from the VishitAdhvaitha Point of view . If you have difficulty getting these books , then I will attempt to answer your questions . There is also a lot of VisishtAdhvaithic information in : http://www.sadagopan.org Best wishes on your VedAnthic studies , V.Sadagopan I will provide Some answers to your questions on Jivans : Jivan is not one but it is countless . JIvans are different based on their Karmaas that cling to them. It is distinct from Iswara . One ( Jivan) is the ruled and Iswaran is the Ruler . JIvan is the Karta( doer) and BhOktha (enjoyer) . Jivan is an integral part of Brahman/Iswaran. Jivan is an amsam or an integral part of Brahman according to VisishtAdhvaitham . Jivan is an integral part of Brahman and it (JIvan) is however distinct but inseperable from Brahman . Brahman is the indweller of Jivan as antharyAmi Brahman. Adhvaitham clings to the belief that Jivan and Iswaran ( Brahman) are one and the same ; after the nescience surrounding the Jivan is removed , it becomes one with Brahman . Jiva is eternal compared to the non-eternal physical body . Due to its karmAs , it passes thru the cycles of births and deaths by taking an appropriate physical body to experience its karmAs . When at one time , it has AchArya Kadaaksham and performs SaraNAgathy to the Lord , the Jeevan gets freedom from the cycles of births and deaths and arrives at SrI Vaikuntam to serve its Lord and enjoy BrahmAnandham. Jivan is self-luminous . It is of atomic size , where as Iswaran is Vibhu (of a size that pervades in all objects of creation) . ( To Be continued) - "K G Jagannathan" <kgjagan21 > "Sadagopan" <sgopan; <oppiliappan> > Sunday, March 27, 2005 10:59 PM > Re: some questions > > >> >> >> >> Dear Mr Sadagopan, >> >> Thank you for your help. I live in Calcutta and visit >> Assam frequently since I am in government service. I >> am not that much aware of Sri Vaishnava activities in >> this city and it has been a while since I am in touch >> with Sri Vaishnavism itself. I do not get much time >> for Sampradaya activities and usually choose >> self-study since i like reading a lot. >> >> I would love to get contact if any, but i am not sure >> i will be able to maintain touch and keep up the >> schedule. My only time to self-study is usually in >> long train journeys across the country. >> >> I hope to make use of the web since i use a laptop >> these days and have wireless connectivity as well. >> Regards, >> >> Jagan Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 29, 2005 Report Share Posted March 29, 2005 Dear Sri Sadagopan, Thank you for your lead. I will buy the tome and perform a study. I have some basic knowledge about Advaita vedanta and i have some questions as a follow up: > Jivan is an integral part of Brahman/Iswaran. Jivan > is > an amsam or an integral part of Brahman according > to > VisishtAdhvaitham . Jivan is an integral part of > Brahman and > it (JIvan) is however distinct but inseperable from > Brahman . The question, then is, is the jIva as an amSa of the brahman quantitatively equal to the brahman? How is it that an amSa of the brahman is not quantitatively equal to the whole of the brahman, if one assumes that the brahman is at once subtle and infinite at the same time? > Adhvaitham clings to the belief that Jivan and > Iswaran > ( Brahman) are one and the same ; after the > nescience > surrounding the Jivan is removed , it becomes one > with Brahman . I believe there are some flaws in this idea as well. If the Brahman is quantitatively equal to the atman, according to Advaita, why is it that the Brahman becomes as subject of nescience (avidya)? It runs contrary to upanishadic doctrine that the brahman is all powerfull. I do realise that questions from me seem to be exponentially increasing and a few kilobytes of data would not be suffecient to knowledge from traditional learning under acharyas. I do hope other members can add to the conversation. Regards, Jagan Make your home page http://www./r/hs Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 30, 2005 Report Share Posted March 30, 2005 Dear SrI JagannAthan : Some additional thoughts on local resources : 1) Belur Sri Ramakrishna Matam , where there are both adhviatha and VisishtAdhvaitha SanyAsis . 2) During your business trips to Chennai or Mumbay , you can spend some time with SrI Matam or Andavan Aasramam SrI Karyam Swamys to clarify all of your doubts . If you happen to be at SrIrangam , HH Srimath PoundarIkapuram Andavan will help you . If you ahppen to be at Mysore , there is a group of AchAryans and great VaishNavite scholars , who can help you . With best wishes , V.Sadagopan - "K G Jagannathan" <kgjagan21 "Sadagopan" <sgopan; "Ponnappan" <Oppiliappan> Tuesday, March 29, 2005 12:28 PM Re: " some questions " > > > > Dear Sri Sadagopan, > > Thank you for your lead. I will buy the tome and > perform a study. I have some basic knowledge about > Advaita vedanta and i have some questions as a follow > up: > >> Jivan is an integral part of Brahman/Iswaran. Jivan >> is >> an amsam or an integral part of Brahman according >> to >> VisishtAdhvaitham . Jivan is an integral part of >> Brahman and >> it (JIvan) is however distinct but inseperable from >> Brahman . > > The question, then is, is the jIva as an amSa of the > brahman quantitatively equal to the brahman? How is it > that an amSa of the brahman is not quantitatively > equal to the whole of the brahman, if one assumes that > the brahman is at once subtle and infinite at the same > time? > >> Adhvaitham clings to the belief that Jivan and >> Iswaran >> ( Brahman) are one and the same ; after the >> nescience >> surrounding the Jivan is removed , it becomes one >> with Brahman . > > I believe there are some flaws in this idea as well. > If the Brahman is quantitatively equal to the atman, > according to Advaita, why is it that the Brahman > becomes as subject of nescience (avidya)? It runs > contrary to upanishadic doctrine that the brahman is > all powerfull. > > I do realise that questions from me seem to be > exponentially increasing and a few kilobytes of data > would not be suffecient to knowledge from traditional > learning under acharyas. > > I do hope other members can add to the conversation. > > Regards, > > Jagan > > > > > > Make your home page > http://www./r/hs > Links > > > > > > > > Quote Link to comment Share on other sites More sharing options...
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