Vedarthasangraha of Ramanuja -22.continued

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evam jagathbrhamaNoH ananayathvam prapanchitham.thena

ekena jnaanena sarvasya jnaathataha upapaadhithaa bhavathi. sarvasya

brahmakaaryathaaprathipaadhnena thadhaathmakathayaa eva sathyathvam na anayaThaa

ithi `thath sathyam' ithyuktham.YaTha dhrshtaanthe sarvasya mrdhvikaarasya

mrdhaathmanaa eva sathyathvam

 

Ramanuja concludes that the identity between

Brahman and the world is achieved only by Brahman being the innerself of all

beings.

evam jagathbrhamaNoH ananayathvam prapnchitham

 

Thus the identity of the world and Brahman is

explained.

 

thena ekena jnaanena

sarvasya jnaathataha upapaadhithaa bhavathi.

 

By this alone the promissory statement that by

knowing one everything else becomes known comes true

 

sarvasya brahmakaaryathaa prathipaadhnena thadhaathmakathayaa eva sathyathvam na anayaThaa

ithi `thath sathyam' ithyuktham

 

Since everything is the effect of Brahamn, the sole

cause and ensouled by Brahman, the true self of all beings is Brahman only. This

is what has been implied by the statement `thath sathyam,' in the

passage `Ethath aathmyam idham sarvam thath sathyam sa aathma thath thvam

asi.' (Chan.6.8. 6 ) "all this is ensouled by Brahman , this is the truth,

that is the self and that thou art."

 

 

YaTha dhrshtaanthe sarvasya mrdhvikaarasya

mrdhaathmanaa eva sathyathvam

 

As it is illustrated in the example all modifications

of mud are real only because of the mud which is the reality behind them all,

equivalent to their self.

 

Thus stablishing the identity of the world with

Brahman as per the statement thath thavam asi, Ramanuja next proves that

Brahman is not nirviSesha as claimed by advaita.