[Guruvayur/Guruvayoor] Philosophy of Ramanuja made easy

[Guest guest]

Hare Krishna Guruvayurappa !

Dear Sarojaji,

My pranams to you. Interesting mail from you! I just

have a few doubts which need clarification.

 

You have mentioned:

> Brahman who transcends the form and matter, who is

> without parts and gunas ( meaning the three gunas of

 

> prakrthi) **embodies** Himself as these forms out of

 

> mercy and to redeem the individual self.

 

Does this mean that the Ultimate Truth is without a

form and He assumes various forms (vyuha, 10 avataras

and so on..) to show mercy on the entrapped souls?

Isn't the form of Lord Sriman Narayana eternal? Some

Sri Vaishnavas mentioned to me that each and every one

of the avataras (Rama, Narasimha and so on)has a

separate Vaikuntha abode of His own and is eternally

present therein. He simply descends when required to

show mercy on the spirit souls. Is this true as per

the philosophy of Sri Ramanuja?

 

What is the ultimate reality as per the tenets of

Ramanujacharya? Personal or Impersonal?

&

What is the concept of Moksha as per Sri Ramanuja?

(What happens to the individual soul when he attains

moksha?)

 

I hope your replies will give the readers a better

insight into the philosophy of Sri Ramanujacharya.

 

I have some more questions for you - will post them

little by little once I hear from you. It would be

nice if you could expound the various schools of

thought such as Advaita, Vishishtadvaita, Dvaita etc.

and on how they differ - what does moksha mean for

each of them and so on.

 

Thanks,

-sriram

 

 

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[Guest guest]

Dear Sriram, According to visishyadvaita Brahman synonymous with Narayana is the absolute reality but to limit Him in a form will be making Him finite. He is all pervading and hence annot have aparticular form bur he exists in all forms . The concept of vaikunt etc is to fa cilitate worship and meditation. If you want to see HIm in vaikunta He is there, and if you want to see Him in archavathara He is ther and He is inside you as antharyamin as well So.the all encompassing supreme reality is Narayana who could not be defined as having one form or other. This is what is stressed in the sukthis of Azvars also. But He is not the formless, attributeless consciousness as advaita contends but possesses innumerable auspicious qualities and this is the difference between the Brahman of visishtadvaita and that os advaita. The concept of moksha according to Ramanuja may better be understood from his sribhashya , a commentary on the

Brahmasuthras. I have written that in Englih which has been published as a ebook in the website sundarasimham. It caln also be accessed by logging on to my webpages in , URL being http://www.geocities.com/sarojram18 I will certainly write about advaita and dvaita but at the moment my hands are full with too many projects. T You are welcome to ask me anything and I will try to reply to the best of my ability. saroja RamanujamSRIRAM SUBRAMANIAN <abheri wrote: Hare Krishna Guruvayurappa !Dear Sarojaji,My pranams to you. Interesting mail from you! I justhave a few doubts which need clarification.You have mentioned:> Brahman who transcends the form and matter, who is > without parts and gunas ( meaning the three gunas of> prakrthi) **embodies** Himself as these forms out of> mercy and to redeem the individual self. Does this mean that the Ultimate Truth is without aform and He assumes various forms (vyuha, 10 avatarasand so on..) to show mercy on the entrapped souls?Isn't the form of Lord Sriman Narayana eternal? SomeSri Vaishnavas mentioned to me that each and every oneof the avataras (Rama, Narasimha and so on)has aseparate Vaikuntha abode of His own and is eternallypresent therein. He simply descends when required toshow mercy on the spirit souls. Is this true as perthe philosophy of Sri

Ramanuja?What is the ultimate reality as per the tenets ofRamanujacharya? Personal or Impersonal? & What is the concept of Moksha as per Sri Ramanuja?(What happens to the individual soul when he attainsmoksha?)I hope your replies will give the readers a betterinsight into the philosophy of Sri Ramanujacharya.I have some more questions for you - will post themlittle by little once I hear from you. It would benice if you could expound the various schools ofthought such as Advaita, Vishishtadvaita, Dvaita etc.and on how they differ - what does moksha mean foreach of them and so on.Thanks,-sriram________Fussy? Opinionated? Impossible to please? Perfect. Join 's user panel and lay it on us. http://surveylink./gmrs/_panel_invite.asp?a=7 Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. web address: http://www.geocities.com/sarojram18 http://freewebs.com/gitaclass

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