Bhagavad Ramanuja Vaibhavam- 1.63- JagadhAchArya is the ocean of truthful jnAnam (meymathi kadal)

[Guest guest]

SrI:

SrImathE Gopaladesika manahadesikaya nama:

Dearest all,

Continuing on our pastime of enjoying Bhagavad Raamanuja vaibhavam: [as part of

our series and service to Srivaishnavas to commeomorate the 1000th year (2017)]

 

Since Ramanuja considers himself as eternal servant to

SaguNa brahmam, who is anantha kalyANa guNArnavan;

akila hEya prathyaneekan [ocean of all auspicious

attributes and devoid of any defects or imperfections]

, Amudhanaar praises Acharya’s feeling of dAsa

dAsathvam towards BhAgawathAs. When looking and

analyzing at the surface level nirguNa brahmam, it

would be considered merely as lack of proper

understanding only- blesses Amudhanaar.

 

pEthaiyar vEthap poruLithen Nnunnip piramamn^anRen

ROthimaR Rellaa uyirum aqthenRu uyir_kaLmeyvit

taathip paranoton RaamenRu chollumav vallalellaam

vaathilven Raan,em iraamaa Nnuchanmeym mathikkatalE.

58 the verse of Iraamaanusa nOORRanthAthi

 

Other religions wrongly provide a distorted

interpretation of Vedic statements. They think,

understand and explain with some logic (taking one

statement and misread to comprehend out of context,

and ignoring another statement from sruthis) that

Brahmam is JIvAthmA and jIvAthmA is Brahmam; mOksham

is equivalent merging of jIvAthmA with SarvEshawaran;

illusion; false etc.. Such vociferous, disharmonious

noises of wrong, misinterpretations and vibharItha

jnAnams were completely silenced by the excellent

arguments of Sri Ramanujacharya, quoting Vedas

(declaring that jIvAthmA(chit) and the prakriti

(achit) is also Nithyam and are eternal; They are

eternally bonded to Brahamam with a SarIra SarIri

bhAvam. Sriman NarAyaNA, the Lord of KalyAna guNas, is

the sarIrI and all chit & achit are His sarIrA. Sriman

Narayanan is the Master (sEshi) and all jIvAthmAs are

sEshans (servants) and mOksham for jIvAthmA is having

an uninterrupted Bhagavad anubhavam and performing

eternal kainkaryam to the Lotus feet of Divya Dampati

at SrivaikunTam, with great bliss). He stood

victorious. It is his mercy on us for such great

upakaaram to us (and Vedas too!)

 

Ramanuja is mey mathi kadal- He says: everything is

TRUE- the world, the beings and also the Brahmam and

His kalyANa guNAs. All vedic statements are TRUE;

etc.. One can not interpret some vedic statements and

declare the doctrine and reject other statements.

 

According to Sri Ramanujacharya, which he has

expounded simply based on his predecessors, Swami

Nammazhwar, Swami Sri Nathamuni, Sri Yamunacharya et

al: the Ultimate Reality though One, is NOT the

Absolute without any differentiation and not without

any guNAs, or attributes, since such a

undifferentiated Transcendental Being is inconceivable

and also logically untenable.

 

We have to admit the reality of the Universe, with

which we are surrounded and also of the individual

beings [jeevathmas] which experience the external

world. Accordingly, Ramanuja acknowledges three

fundamental real entities – matter [achith], soul

[chith], and Supreme Reality [God or Iswara]; - and on

the basis of organic relation, called Sareera Sareeri

bhAvam, upholds that ultimate Reality is one as a

Unity.

 

As Vedantha Desika in nyAya sidhaanjanam says: Brahmam

alone as organically related to the entire chith

[jeevas] and achith [matter] is the One Ultimate

Reality. [asEsha chith achith prakaaram brahmaikamEva

thatthvam]

 

Though there is absolute difference between God and

the other two entities [beings and matter], and also

among the individual souls [jeevathmas- chith] and

matter [achith], the Ultimate Reaility [iswara] is

considered as One because as Sareeri [Organic entity]

having these beings and matter as Sareera, He is One.

 

In this sense, [sri SMS Chari Swami says] the system

of Vedantha expounded by Ramanuja is described as

VisishtAdvaita which means oneness of the organic

unity [visishtasya advaitam];

 

Thus Ramanuja not only expounded this vaidika

religion; He also proved that other doctrines that are

avaidika are only illusions and misinterpretations of

Upanishads. Hence he is the ocean of truthful jnAnam

[mey mathi kadal].

 

It is to be noted that the term VisishtAdvaita was not

used by Ramanuja in any of his works. It was latter

adopted by his followers and successors based on Swamy

Desikan’s definition in Nyaya siddhanjanam.

 

Acharya Saarvabhouman Thiruvadigale saranam

Regards

namo narayana

dAsan