Bhagavad Ramanuja Vaibhavam- 1.13- Let us get down to basics

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all,

 

Srivaishnavam is a philosophy of religion. It is not a mere cult. It is strictly

and only based on Veda, Vedantha Saasthras. It has developed based on

foundations and theories enunciated in the Upanishads. A philosophy, and / or

religion howsoever great and acceptable it might be, would lack practical value

if it can not regulate or benefit the life of human beings. A good religion

without strong philosophy would also not be beneficial. Thus a sound religious

basis and an unambiguous Vedanthic philosophy should supplement each other and

Srivaishnavism fits into this criterion very aptly. As a philosophy of religion,

it brings in a fusion of religion and philosophy and reconciles the claims of

revelation and reasoning.

 

Sri SMS Chari in his book of Vaishnavism says that the basis for the above claim

is that Srivaishnavism is an outcome of the Vedanta as enshrined in the

Upanishads, Brahmasutra (Or Vedantha Sutra) and the Bhagavad Gita. The

Visishtadvaita Vedanta as established in Nammazhwar Thiruvaymozhi, as elaborated

by Sriman Nathamuni, Sri Yamunamuni and as expounded by Sri Ramanujacharya

provides the foundation for the Vedanthic system mentioned in the three scripts

(as listed above). The Visishtadvaita philosophy represents the theoretical and

systematic study of Reality (Jiva, matter and Paramatma), whereas the

Visishtadvaita religion covers a practical way of life which will lead to the

realization of the ultimate spiritual goal.

 

Keeping this is mind Sage Vyasa, compiler of Vedanya Sutra, has divided his

reputed treatise containing 545 aphorisms into four parts (adhyayas). (We will

see them later in the series). Both philosophy and religion are complimentary.

 

Srivaishnavism is thus developed out of the Vedantha and has thus, a strong

philosophic foundation. May be this needs a bit explanation to substantiate.

 

Main topics of Vedanta are Tattva (reality), Hitha (way or means), Purushaartha

(Goal).

Tattva- Para and apara (Para- Ultimate ; apara- that which is dependent on

Ultimate tattva). Para – Paratattva (Iswara), apara – Jiva tattva and Matter

(Universe).

 

Apara tattva is of two kinds; sentient beings or the individual souls that have

consciousness and the matter that are non-sentient. As Svetasvetara Upanishad

says, tattvas are broadly classified into three kinds:

 

Bhoktha – The one who experiences the universe

Bhogyam – the universe of experience

prErita – the one who controls the above two.

 

In Visishtadvaita terminology, the three tattvas are Jiva (Chit), matter (achit)

and Iswara (Paratattva). The Jiva and acit are inseparably and unconditionally

dependent on Paratattva. (more on these later).

 

Regarding the Hita (means), is the devotion to Paratattva by realizing the

Ultimate tattva and the subservient nature of jiva from time immemorial; by the

spiritual learning and knowledge of Brahman and meditation on Brahman. Thus, the

means is the uninterrupted meditation and contemplation of Brahman would lead

one to the Goal.

 

Purushaartha (Goal) – Nature of Goal – ultimate cessation of bondage of

samsaara leading to the realization of supreme end. According to the

Vishtadvaita Vedanta, it is the complete and comprehensive experience if Brahman

by the individual soul (Jiva) in a transcendental realm and derive enjoyment by

serving Brahman.

 

The understanding of this would lead us to learn next five fold scheme described

in our sampradaya namely artha panchka… Let us enjoy the same in next post

 

Regards

 

Acharyan ThiruvadigaLE SaraNam

Regards

Namo narayana

dAsan