sribhashyfourth adhyaya fourth padha-sribhshya concluded

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sribhashya

 

 

 

adhyaya4-padha4

 

 

 

sampadhyAvirbhAvADHikaraNam-4-4-1

 

 

 

suthra-1-sampadhyAvirbhAvah svEna sabdhAth-4-4-1

 

 

 

After attaining Brahman the individual soul manifests in his own true

nature which is known by the word 'svEna.'

 

 

 

This last padha of the last adhyaya discusses the kind of existence the

released souls enjoy. To the question whether the soul rising up from

the body and attaining the supreme light acquires a new divine body or

manifests himself in his own natural form, the poorvapakshin says that

the individual self acquires a new divine body. He argues that the

release would have no advantage otherwise as the true nature of the

self cannot be the desirable goal. The release is described as not

merely a cessation of pain but a definite state of infinite bliss. It

cannot be argued that the nature of the soul is one of infinite bliss

which is concealed by nescience in the transmigratory state which is

regained on the attainment of light. Moreover if the release is only

manifestation in true form there is no meaning in the text 'svena rupENa

abhinishpadyathE, (Chan.8-12-3) he becomes manifest in his true form.'

Thus the word 'appear' means origination and the true form mentioned is

the one particular form qualified with absolute bliss etc.

 

 

 

This view is rejected by the suthra. The individual self becomes

manifest in his true form which does not mean origination and this can

be seen from the words 'in one's own, svEna rupENa,' in the text. if it

means the acquisition of a new body it cannot be termed as own true form

..

 

 

 

suthra-2-mukthah prathjnAnAth-4-4-2

 

 

 

It is only the released self according to the promise.

 

 

 

To the objection that as the true nature of the soul is eternally

accomplished the manifestation of it on attaining the supreme light will

have no meaning, the suthra replies thus:

 

 

 

What the text refers to as manifestation of the true nature is that

even though the true nature is eternally established it is concealed by

nescience ,the removal of which is the manifestaion.This is known from

the promise. After describing the self as being freed from sin, freed

from the connection with three stages of waking, dream and deep sleep,

from the body acquired through karma resulting in joy and sorrow, the

passage on prajApathy's instruction concludes with 'Evam Eva Esha

samprasAdhah asmAth sarirAth samutthAya param jyOthirupasampadhya svEna

rupENa abhinishpadhyathE,(Chan.8-12-3) this serene soul rising from the

body,attaining the supreme light manifests in its own true form.

 

 

 

suthra-3-AthmA prakarNAth-4-4-3

 

 

 

It is the self, because of the context.

 

 

 

To the objection that the self is in its natural state in deepsleep,

which is only cessation of pain and which cannot be the goal desired to

reach, the suthra replies that from the context it is known that the

individual self possesses in its essential nature all the

characterestics such as freedom from evil etc., but it is obscured by

nescience which is destroyed when it reaches the supreme light and the

true nature manifests itself. The text is 'ya AthmA apahathpApmA vijarO

vimrthyuh visOkO vijighathsOapipAsah sathykamah sathyasankalpah, the

self who is free from sin,from old age,from death,from hunger and

thirst, and of true will and desire.' So it is not origination but

manifestation of the qualities already exists. Ramanuja here quotes

Bhagavan Sounaka who says 'yaTHA na kriyathE

jyOtsnAmalaprakshAlanAnmaNEh; dhOsha prahANAnna jnAnam Athmanah kriyathE

thaTHa.' Just as by polishing a gem no new lustre is produced similarly

by destruction of evil no knowledge is produced in the self but what is

already there manifests.Thus ends the sampadhyAvirbhAvAdhikaraNam.

 

 

 

avibhAgEna dhrshtathvADHikaraNam-2

 

 

 

avibhAgEna dhrshtathvAth-4-4-4

 

 

 

Released self experiences Brahman as inseparable from itself because it

is seen to be so from the scriptures.

 

 

 

Is the individual self on attaining Brahman experiences his own self as

separate or inseparable from Brahman? The poorvapakshin adopts the

former view citing the texts such as ;sO asnuthE sarvAn kAmAn saha

brahmaNA vipaschithA, ( Taitt.-2-1-1) he attains all the attributes

along with the omniscient Brahman.' and 'thadhAvidhvAn puNyapApE

viDhooyaniranjanah paramam sAmyam upaithi, (Mund.3-1-3) then, possessing

perfect knowledge, and shaking off good and evil, free from all passions

he reaches the highest equality (with Brahman)'

 

 

 

The suthra rejects this view and says that the released self experiences

his own self as inseparable from Brahman and this is known from the

scripture which declares that the individual self manifests in his true

nature on attaining Brahman.The true nature is having Brahman as the

innerself and the individual self standing in relation of mode to

Brahman.

 

 

 

Ramanuja quotes several texts such as 'Thathvamasi, that thou art,'

(Chan.6-8-7), 'ayamAthmA brahma, this self is Brahman,' 'EtahAthmyam

idham sarvam, all this is ensouled by that,' etc. which show the

relation between the individual self and the supreme self in

coordination 'sAmAnADHikaraNya nirdhEsAth.' That the relationship is one

of sarira and sariri is known by the text 'ya Athmani thishTan Athmanh

antharh yamAthmA na vedha yasya AthmA sariram ya AthmAnam antharo

yamayathi sa tha AthmA antharyAmyamrthah, (Brhd.mAdh.3-7-22)

 

 

 

The passages describing the similarity with Brahman mean that as a mode

the individual soul is equal to Brahman.Hence there is no contradiction.

Here ends the avibhAgEna dhrshtathvADHikaraNam.

 

 

 

 

 

BrAhmADHikaranam-4-4-3

 

 

 

suthra-5-BrAhmENa jaiminih

 

upanyAsA dhibhyah-4-4-5

 

 

 

Jaimini is of the opinion that the released soul becomes like Brahman

based on the scriptural statement to that effect.

 

 

 

The text in ChAndhOgya 'ya AthmA apahatha pApmA vijarO vimrtyuh

vishOkO vijighathsO apipAsah sathya kAmah sathyasankalpah, (Chan.-7-7-1)

the self, free from sin,from old age, from death, from grief, hunger

and thirst, and of true desire and will,' the qualities ascribed to the

individual self are the same qualities pertaining to Brahman as

mentioned in dhaharavidhya in earlier section. Hence Jaimini says that

the individual self manifests himself with the attributes of Brahman.

 

 

 

 

 

suthra-6-chithithanmAthrENa thadhAthmakathvAth ithi aoudulOmih-4-4-6

 

 

 

Aoudulomi thinks that the released self manifests as mere consciousness

because it is of this nature.

 

 

 

The text in BrhadhAraNyaka declares the nature of the self to be of

consciousness. 'sa yaTHA sainDHavaganah anantharO abAhyah krthsnah

rasaghana Eva, Evam vA arE ayam AthmAanantharOabAhyahkrthsnah

prajanaghanaEva,(Brhd.4-4-13) as the lump of salt has neither inside nor

outside but is of homogeneous mass of salty taste, similarly this self

is of consciousness through out. Hence Aoudulomi says that the

essential nature of the self is of consciousness which manifests in the

state of release.

 

 

 

 

 

suthra-7-EvamapyupanyAsAth poorvabhAvAth avirOdham bAdharAyanah-4-4-7

 

 

 

Because of the attributes mentioned earlier and statements to that

effect there is no contradiction,says Badharayana.

 

 

 

The view of Badharayana reconciles the two views stated above.He says

that there is no conflict. As the salt being a mass of salty taste, the

qualities like hardness, form etc. are not contradictory to its nature

of being salty. Similarly eventhough the self is essentially

conscousness the qualities like freedom from sin etc. are not

contradictory to its essential conscousness.

 

 

 

However the text (Brhd.4-4-13) does not convey the meaning of the self

being nothing but knowledge, but only that the self is essentially

self-illumined, that is , not depending on any other means of knowledge.

 

 

 

Ramanuja explains the purport of the passage thus: 'YaTHA trasvathsu

AmraphalAdhishu thvagAdhipradhEsa bhEdhEna rasabhEdhE sathyapi

sainDHavaghanasya sarvathra Ekarasaikathvam, thaTHA AthmanOpi

vijnAnasvaroopathvam, svaprakAsa roopathvam ithyarThah.'

 

 

 

This means, 'just as, while mango and other tasteful things taste

differently in different parts, the salt is salty throughout, the self

is also of the nature of knowledge throughout or of self luminosity.

Thus ends brAhmADHikaranam

 

 

 

 

 

sankalpADHikaraNam-4-4-4

 

 

 

suthra-8-sankalpAdhEva thacchruthEh-4-4-8

 

 

 

By mere will, because the scripture says so.

 

 

 

The text 'thathra paryEthi jakshath kreedan ramamANah streebhirvA

yAnairvA jnAthibhirva nOpajanam smarannidhamsariram, (Chan.8-12-3) there

he moves about , laughing,playing,rejoicing with women,vehicles or

relations,not remembering this body in which he was born,' denoting thus

all wishes are realised for the released self through will. Here the

doubt arises whether these happen by mere will as that of the supreme

self or through any effort.

 

 

 

The view of the poorvapakshin that it requires effort as in the case of

kings whose will is realised through effort only, is rejected by the

suthra. The realisation of all wishes is only through mere will as

stated by the scripture. The text 'sa yadhi pithrlOka kAmO bhavathi

sankalpAdhEva asya pitharah samutthishTanthi,(chan.8-2-1) if he becomes

desirous of the world of fathers by his will the fathers arise.'

 

 

 

 

 

suthra-9-atha Eva cha ananyADHipathih-4-4-9

 

 

 

And therefore there is no one as his Lord.

 

 

 

Because he realises all his wishes the released soul has no one as his

Lord. This is what is meant by 'sa svarat bhavathi, (Chan.7-25-2) he is

his own ruler,' which means that there is no one else but himself.

 

This is the end of sankalpAdhikaraNam.

 

 

 

 

 

abhAvADHiakaraNam-4-4-10

 

 

 

suthra10-abhAvam bAdharirAha hyEvam-

 

4-4-10

 

 

 

There is absence of body and senses for the realised self because the

scripture says so, Badhari thinks.

 

 

 

The text says 'na ha vai sasarirasya sathah priyApriyayOh

apahathirasthi; asariram vA va santham na priyapriye sprsathah,

(Chan.8-12-1) as long as he is in the body there is no freedom from

pleasure and pain; the pleasure and pain do not touch him when he is

free from the body' And there is also the declaration that the released

self is free from the body. "asmAth sariraaaaAth samutthAya param

jyOthirupasampadhyasvEna rupENa abhinishpadhyathE,(Chan.8-12-3) rising

out of this body attains supreme light and appears in his own true

form.' Hence Badhari claims that the released soul does not have body

and senses.

 

 

 

 

 

suthra-11-bhAvam jaiminih vikalpAmananAth-4-4-11

 

 

 

Because the text declares manifoldness the released soul has body and

senses, says Jaimini.

 

 

 

The text 'sa EkaDhA bhavathi thriDHA bhavathi panchDHA sapthaDHA,

(CHan.7-26-2)he is one, he is threefold, he is fivefold ,he is

sevenfold,' denotes diversification into many forms. Vikalpa in the

suthra means viviDhah kalpah, manifoldness. So jaimini says the released

self has body and senses. The statement of disembodiment only means

freedom from body due to karma.

 

 

 

 

 

suthra-12-dvAdhasAhavath ubhayaviDham bAdharAyanah-4-4-12

 

 

 

Badharayan says the released soul is of both kinds as in the case of

twelve days sacrifice.

 

 

 

Badharayana holds the view that the released soul can exist in both

ways, that is, with or without body by his will.This is akin to the

twelve days sacrifice which is called as sathra or ahina according to

the will of the sacrificers and the injunction is denoted by

upaithi(Resortsto) and yajathi (he sacrifices).

 

 

 

 

 

suthra-13-thanvabhAvE sanDhyadhuthpatthEh-

 

4-4-13

 

 

 

In the absence of a body it is possible as in dreams.

 

 

 

It has been said that the released soul can create a body at his will.

Now the suthrakara says that it is not invariably created by the soul

only but as in dream a person experiences things created by the Lord in

released state also he can experience in the world created by the Lord.

 

 

 

The reference here is to the text in BrhadhAraNyaka upanishad which says

' na thathra raTHA na raThayOgA na panTHAnO bhavanthi aTha raTHAn

raTHaygAn paTHan srjathE----sa hi karthA,' he creates chariots horses

road etc,. he is the creator.

 

 

 

 

 

suthra-14-bhAvE jAgradhvath-4-4-14

 

 

 

When there is a body as in the waking state.

 

Even when the individual soul creats a body by its own will through

which he experiences joy of sport as in waking state, still it falls

under the realm of the will of the supreme self only.

 

 

 

 

 

suthra-15-prasdheepavathAvEsah, thaTHA hi dharsayathi-4-4-15

 

 

 

The entrance into many bodies of the released soul is like that of the

lamp;thus the scripture shows.

 

 

 

To the objection that the individual soul being atomic in size how can

he be connected to many bodies, the reply is given in this suthra that

just as the lamp existing in one place spreads its light all over, the

individual soul ,though atomic pervades all the bodies through his

attributive consciousness and makes them his own. But this attributive

consciousness (dharmabhoothajnAna which is one of the exclusive concepts

of visishtadvaita) is contracted in the embodied state due to karma and

attains its infinite proportions at the state of release. This is also

declared by the scripture. In the text 'vAlAgrasathabhAgasyasathaDHA

kalptithasya cha;bhAgO jeevah sa vijnEyah sa cha AnanthyAya kalpathE,

(Svet.5-8) a hundredth part of the point of hair, divided into a

hundredfold,one part of which is the size of the individual self and he

is capable of infinity.

 

 

 

 

 

suthra-16-svApyayasampatthyOhanyathrApEksham Avishkrtham hi-4-4-16

 

 

 

It refers to deep sleep or death as is shown by the scripture.

 

 

 

To the objection that it is said in the scriptures that when the

individual self reaches Brahman all its inner and outer consciousness

cease to exist 'prAjnEna AthamanA samparishvakthah na bAhyam kimchana

vEdha nAntharam,'(Chan.4-3-21) embraced by the omniscient self the

individual soul knows nothing within and without,' and hence how can it

be possible for the soul to have al pervading conscousness, the suthra

replies as follows:

 

 

 

The text quoted does not refer to the state of release but only to deep

sleep or death. this is shown by 'purushasya prayathah vAngmanasi

sampadhyathE manah prANE praNA thEjasi thEjah parasyAm dhEvathAyam,

(Chan.6-8-6) When a man departs his speech merges in mind ,mind in

prana, prana in thejas and thejas in the supreme self.

 

 

 

That in deep sleep there is no consciousness is declared in 'naha khalu

ayam idham samprthyAthmAnam jAnAthi ayam aham asmi ithi nO Eva imAni

bhoothAni vinAsam Eva apeethah bhavathi,' (Chan.8-11-1) this one does

not know himself as "Iam he," nor indeed these beings.It seems as if he

has gone to annihilation.' In the same text there is an account of the

omnisience of the released self as 'sa vA Esha Ethena dhaivEna

chakshushAmansA EthAn kAmAn pasyan ramathE ya EthE brahmalOkE, through

this divine eye in the mind experiences all desired objects which are in

the world of Brahman.

 

 

 

In BrhadhAraNyaka the absence of consciousness is mentioned in death.

'EthEbhyah bhoothEbhyah samutTHAya thAnyEvAnuvinasyathi, rising up from

these elements he goes to destruction after them. The phrase 'he goes

to destruction' only means that he does not perceive. Therefore the

meaning of the text 'prAjnEna AthmanA samparishvakthah' refers to the

two states, deep sleep and death. Here ends abhAvADhikaraNam.

 

 

 

 

 

jagathvyApAravarjADHikaraNam-4-4-6

 

 

 

suthra-17-jagathvyApAravarjamprakaraNAth asannihithathvAccha-4-4-17

 

 

 

The released souls possess all powers of the Lord except cosmic

activity,because of subject matter and non-proximity.

 

 

 

The view of the poorvapakshin is that, the released soul attains

equality with the supreme self as denoted by the text 'niranjanah

paramam sAmyam upaithi, (Mund.3-1-3) free from taint he attains the

highest equality,' and also because it is mentioned that such soul

acquires the power of realising all its desires which is possible only

with omnipotence.

 

 

 

The suthra refutes this view and says that the released self acquires

all the powers of the supreme self except the control of the cosmos.The

individual self becoming free from all karma that conceals his true

nature, acquires the power to perceive the essential nature of Brahman

intuitively but does not possess the powers of controlling the world of

beings. This is known from the subject matter. The text 'yathO vA imAni

bhoothAni jAyanthE yEna jAthAni jeevanthi yasmin abhisamvisanthi,

(Tait.3-1-10) from whom all these beings emerge by whom they are

suatained and into whom they merge back,' denotes that the Brahman alone

has the power to create, sustain and annihilate the world of sentient

and insentient beings.This would not be considered as the definition of

Brahman if the released souls also contain this power.

 

 

 

There are many more texts to this effect such as 'sadhEva soumya idham

agra Aseeth EkamEva adhvitheeyam, thadhaikshatha bahusyAm parajAyEya,

thatthEjO asrjatha, (Chan.6-2) all this was sath only in the beginning,

one only without a second, It willed to become many and it created the

fire,'

 

Moreover in the context where Brahman is spoken of as the controlling

power of the world the individual self is nowhere mentioned as having

these powers.

 

 

 

suthra-4-4-18-prathyakshOpadhEsAth na ithi chEth,

na,ADhikArikamandalasTHa ukthEh-

 

4-4-18

 

 

 

If it is said that it is not so because of direct statement, it is not

so, because the text refers to the enjoyment of that within the spheres

of special deities.

 

 

 

The poorvapakshin quotes the text ' sa svarAt bhavathi, thasya sarvEshu

lOkEshu kama charO bhavathi, (Chan.7-25-2) he is self-ruler and moves in

all the worlds according to his desire,' to prove that the cosmic

activity belongs to the released soul. But this the suthra refutes

saying that what is implied in the text is that the released soul enjoys

freely in all the worlds which are under the control of the deities

appointed by Brahman where the power of Brahman is fully manifest.

 

 

 

 

 

suthra-19-vikArAvarthi cha thaTHA hi sTHithim Aha-4-4-19

 

 

 

Brahman is beyond all change; and the scripture declares that the self

abides in Brahman.

 

 

 

To the objection that if the released soul also confined to certain

regions of enjoyment then there is no difference between that state and

that of bondage, the suthra replies that the scripture declares that the

released soul abides in Brahman as the enjoyer.

 

 

 

Ramanuja explains this as 'nirDhootha nikhila vikAramnikhila

hEyaprathyaneeka kalyANaikathAnam nirathisayAnandham param brahma

savibhoothikam sakalakalyANaguNam anubhaVathi mukthah;

thadhvibhoothyanthargathathvEna vikARAvarthinAm lOkanam api

mukthabhOgyathvam, the supreme self which is free from all change and

free from evil and abode of all auspicious qualities along with its

manifestations of glory , is the object of enjoyment for the released

soul. Even the worlds which are subject to change also being included in

the manifestation of the glory of Brahman become the object of

experience for the released soul.'

 

 

 

The text 'yadhA hyaivEsha Ethasmin adhrsyE anAthmyE anirukthe anilayanE

abhayam prathishTAm vindhathE, aTha sO abhayam gathO bhavati,

(Tait.2-7) when he abides in that which is invisible, without a body,

undefined, unsupported, then he has attained the fearless,' mentions

Brahman to be the abode of the released soul. That the whole world is

the manifestation of His glory is known from the text 'thasmin lOkAh

sTHithAhsarvE thadhu nAthyEthikaschana, (Kous.5-8) on HIm the worlds

rest and no one goes beyond Him.'

 

 

 

Therefore the meaning of the passage beginning with 'sa svarAt bhavathi

,'(Chan.7-25-2) saya Ramanuja, is that the released soul, conscious of

Brahman and His glories experiences the objects which lie within the

limited spheres of HiraNyagarbha and the like and does not indicate the

powers of controlling the universe on the part of the individual

soul,because they exclusively belong to the Lord.

 

 

 

 

 

suthra-20-dharsayathaschaivam prathyakshanumAne-4-4-20

 

 

 

And thus sruthi and smrthi show.

 

 

 

 

 

Prathyaksha refers to sruthi and anumana to smrthi. The texts such as

'bheeshASmAth vAthah pavathE, bheeshAdhEthi suryah bheeshAsmAth agnih

cha indhrascha mrthyur dhAvathi panchamah,'(Tait.2-8-1) which means that

from the fear of Him the wind blows the sun goes, the fire, Indhra and

Yama do thieir work, and 'EthasyEvA aksharasya prasAsanE gargi

suryAchandhramasou viDHoothou thishTathah, (Brhd.3-8-9) by the command

of this imperishable one, oh gargi, the sun and moon stand apart,'

shows Him to be the controller of the universe.

 

 

 

The smrthi also confirms this as could be seen in the Gita,

'mayADHyakshENa prakrthihsooyathE sacharAcharam,(BG.9-10) under my

conrol the prakrthi gives birth to sentient and insentient beings.'

 

 

 

Both sruthi and smrthi declare that the supreme self is the causeof the

bliss enjoyed in the state of release. ' Esha hyEvAnandhayathi, He alone

causes bliss,' (Tait.2-7-1) and 'mAm cha yO avyabhichArENabhakthiyOgEna

sEvathe sa guNAn samatheethyaithAn brahmbhooyAya kalpathE;brahmaNO hi

prathishTAham amrthasya avyayasyacha, sAsvathasya cha dharmasya

sukhasyaikAnthikasya cha, (BG-15-26/27) He who serves me with unswerving

devotion he surpasses the guNas and becomes qualified to attain

Brahman.I am the abode of the infinite, immortal Brahman of eternal

dharma and absolute bliss.' The qualities like freedom from evil etc ,

are of the essential nature of the realised soul nevertheless depends

upon Brahman as well as their permanency. Thus the equality with the

Lord of the released soul does not extends to the cosmic activity.

 

 

 

 

 

suthra-21-bhOgamAthrasAmyalingAccha-

 

4-4-21

 

 

 

And because if the indication of equality with enjoyment only.

 

 

 

The text 'sO asnuthE sarvAn kAmAn sahabrahmaNA vipschithA, he attains

all objects of desire together with the all-knowing Brahman,' denotes

that the equality of the released soul with Brahman is only with respect

to mere enjoyment. Thus in accordance with the texts mentioning Brahman

to be the sole controller of the universe it is concluded that the power

of the released soul is devoid of cosmic activity.

 

 

 

 

 

suthra-22-anAvrtthi sabdhAth anAvrtthin sabdhAthh-4-4-22

 

 

 

There is no return because the scriptures say so. (This statement is

repeated to denote the end of the sasthra)

 

 

 

To the question that if the power and glory of the released soul depends

on the will of the supreme self will there be a possibility of return to

the world by the soul thus released., the suthra answers that it is

not so.

 

 

 

Ramanuja explain this in his own style. 'yaTHA nikhila hEya

prathyaneekakalyANaikathAnah jagajjanmAdhikAraNam

samasthvasthyuvilakshaNah sarvajnah sathyasankalpah

AsrithvAthsalyaikajalaDHih paramakAruNikah nirastha

samAbhyaDHikasambhAvanah parabrahmAbhiDHAnah paramapurusho asthi ithi

sabdhAth avagamyathE, Evam aharahanushteeyamAna varNasramadharma

anugrheetha thadhupAsanarupa thathsamArADHanpreethah upAseenAn

anAdhikAlapravrttha anantha dhusthara karma sanchayarupa avidhyAm

vinivarthya sva yATHAthmyarupa anavaDHika athisayAnandham prApayya

punarnAvarthayatheethyapi sabdhAdhEva avagamyathE.'

 

 

 

The meaning of the passage is this. Only through scriptures it is known

that there is a supreme self, who is free from all evil, source of all

auspicious qualities, the cause of the world, different from everything

else, omniscient,true-willed, the ocean of love to those who take refuge

in Him, who has infinite mercy, to whom there is none equal or superior,

and who is known as the parabrahman.Similarly from the scriptures alone

we come to know that the supreme purusha who is pleased with those who

follow the varNasramadharma every day and meditate on Him and worship

Him, destroys the nescience which is the cause of beginningless karma

which is otherwise difficult to overcome, and bestows infinite bliss

that enables them to experience Him in His true essential nature and He

does not cause their return to samsara.

 

 

 

There is scriptural evidence to this, says, Ramanuja, quoting the text

'sa khalu Evam varthayan yAvadhAyusham brahmalOkam abhisampadhyathE,

(Chan.8-15-1) he, indeed lives thus throughout life,attains the world of

Brahman and never returns again. smrthi also confirms this.

'AbrahmabuvanAlOkAh punarAvrtthinO arjuna, mAmupEthya thu kounthEya

punarjanma na vidhyathE, (BG.8-16) all the worlds upto that of BrahmA

are subject to return but attaining Me there is no birth again.'

 

 

 

Ramanuja says, 'na cha ucchinnakarmabanDhasya asankuchithajnAnasya

parabrahmAnubhavaika svabhAvasya thadhEkapriyasya anavaDHik

athisayAnandham brahma anubhavathah anyApEksha

athadharTHArambhAdhyasambhavAth punarAvrtthi shanka; na cha

parampurushah sathyasankalpah athyarTHa priyam jnAninam labDHvA

kadhAchith Avarthayishyathi.

 

 

 

That is, for the released soul who has destroyed all his karma,his

knowledge being expanded to its real form , his nature established in

the experience of Brahman cannot have any possible desire and no work to

be undertaken on that account. The Lord ,who is of infallible will make

his most dear devotee return to samsara again. This has been the promise

made by the Lord Himself. In Gita He says 'priyO hi jnAninO athyarTHam

aham sa cha mamapriyah;UdhArA sarva Evaithe jnAnee thvAthmaiva mE

matham;AsTHithassa hi yukthAthma mAmEvAnutthamAm gathim; bahoonAm

janmanAm anthE jnAnvAn mam prapadhyathE; vAsudhEvassarvam ithi sa

mahAthmA sudhurlabhah.

 

 

 

" I am very dear to a jnani and he is dear to Me. All these are great

(meaning Arthtee, the suffering, arTHarthee, one who yearns for

something,jijnAsu, one who is desirous of knowledge) but jnani, a a man

of knowledge is Myself. It is because having his mind integrated in Me

alone he resorts to mMe as his highest goal. A man of knowledge reaches

Me after many births and such a man for whom VasudhEva is everything is

very rare to find.'

 

 

 

Thus ends the fourth padha of the fourth adhyaya.

 

 

 

The end of sribhashya

[Guest guest]

Dear All : With extrordinary speed , DR.Saroja Ramanujam

has completed in record time the coverage of Sri BhAshyam of

AchArya RaamAnuja .

 

Our hearty congratulations to her lifetime accomplishment to

share her knowledge with other AasthikAs .

 

The First two chapters of Sri BhAshyam has already been released

as an e-book in the Sundara Simham series as the 59th e-book :

 

http://www.sundarasimham.org

 

The Third and the fourth chapters will be released soon as the Volume II .

 

Now that Dr.Ramanujam has completed the immense task of covering Sri BhAshyam ,

I request her to cover VirOdha ParihAram with KumAra VaradAcchAr's commentary .

I thank her in advance on behalf of all of us .

 

V.Sadagopan

sribhashya

 

 

adhyaya4-padha4

 

 

 

sampadhyAvirbhAvADHikaraNam-4-4-1

 

 

 

suthra-22-anAvrtthi sabdhAth anAvrtthin sabdhAthh-4-4-22

 

 

 

There is no return because the scriptures say so. (This statement is repeated to denote the end of the sasthra)

 

 

 

 

 

Thus ends the fourth padha of the fourth adhyaya.

 

 

 

The end of sribhashya