Moksha Through Ramanuja Sambandha - 2

[Guest guest]

sri:

srimathE rAmAnujAya namah

 

Dear Devotees, Please accept adiyen's pranam:

 

MOKSHAM THROUGH RAMANUJA SAMBANDHAM - Part 2

" Srimaan abhirabhoot bhoomau rAmAnuja divAkara: "

 

Question 1 -- Does Veda mention rAmAnuja sambhandam?

 

 

I will put forth the facts that leads us to the conclusion that: Yes,

the Vedas mentions this fact.

 

Obtain Moksham = Ramanuja Sambhandam. ------------------(1).

 

Vedas proclaim that one who has knowledge of Brahman, reaches

Brahman(TamEvam Vidhwan Amrutha Iha Bhavathi);

 

One who realizes Brahman, is equal to Brahman (Brahma veda, brahmaiva

bhavati). Vedas also proclaim karma yoga helps cross this ocean of

samsArA and Gyana yoga fetches moksham. (AvidyayA mrithusteerthvA

Vidyaya amruthamashnuthE).

 

This proves that:

Gyana fetches moksham ----------(2).

 

Vedas also proclaim - " Yo Brahmanam Vidhathathi poorvam " , " Yovai vedAsya

pratinothitasmai (One who graced Vedas to 4-headed brahma) " , " Samhadeva

Atmabudhi prasAdam " , Mumukshurhavai sharanam aham prapadye " These

statements prove that it is paramAtma that gives Gnanam.

 

Therefore ultimately, it is

parAmatma who gives Moksham -----------------(3).

 

The same shastras that is the Vedas, says that Bhagavan, with hands full

of books, incarnated as an AcharyA and with His devine grace uplifts the

downtrodden( " Karunyath ShastrapAninA maghnan uddharate lokAn). Now,

based on this if we assume that Acharya and Brahman is one and the same,

it is easily proved that it is Arhcarya that gives MokshAnandam.

" GururEva Parambrahma, GururEva Paragathi: GururEva Parayanam, Guru

TasmAth Guru Tarau Bhakti yasmAth tha upadEshta sau thasmath gurutarau

guru: " . These statements imply that it is guru who gives absolute

gnanam to perform karma and gnana yoga and eventually know ParamAtman.

 

It is guru who should be treated as ParamAtman Himself. Pillai

LokAchArya, an illustrious poorvachArya, in his work SriVachana

Bhooshanam ( " ornament of divine sayings " ), says that Acharyan should be

treated at par with Bhagavan(Acharya SAmyathku adi Bhagavath vachanam).

Bhagavan Himself says treat your Acharyan equal to Me (Mantre tad

devatAyAmcha tatha mantraprategurau trishubhakti samAcharya sahip

pratama sAdhanam). The foremost way (pratama sAdhanam) to reach moksha

is to have devotion on all three, namely

 

1. Mantre(Thirumantram, Dvayam and Charamslokam)

2. the Lord explained in the Mantre

3. Guru who explains this Thirumantram to you.

 

If you are a devoted of all the above then you are confirmed of

mokshAnandam. Thus, even if we assume that AcharyA and Sriman Narayana

are not the same, it is proven that

Acharya Bhakti gives Gnanam and therefore fetches moksham -------(4).

 

Now, who is this AcharyA? If we prove that this Acharya is none other

than Srimad Ramanuja then we can say that it is Ramanuja sambhandam that

fetches moksham.

 

Feel free to pen your thoughts/ join the discussion.

 

Adiyen Ramanuja Dasan,

Mukundan Vangipuram Pattangi

[Guest guest]

SrI:SrI lOkAcharya kurave nama:Dear Swamin: adiyEn namaskArams::Swamin used a sUtram from Sri VashaNa bhUshaNam asfollows: " Acharya SAmyathku adi Bhagavath vachanam "

It is the sUtram-110 from IrandAm prakaraNam says: " AchArya SAmyathukkaDi AchArya vachanam " actually it a continuation of the previous sUtrams.It says, a vilakshaNa Sri VaishaNava / bhAgavathA

should be considered/treated as equivalent to his own AchArya, and he is greater (athikar) than own-self(thannilum) and bhagavAn(eeswaranilum)sUtram 109: athaavathu - AchAryathulyarenDRum

samsArikaLilum thannilu meechvaranilum athikarenDRumninaikkai.For the above sUtram, the pramANam is the next sUtramsUtram 110: AchArya SAmyathukkaDi AchArya vachanam

This says how can one consider a vilakshaNa Sri VaishNavaas his own AchArya (AchArya thulyar). This is, as said by AchArya's " Whenever you see /approach any Sri VaishNavAconsider / treat him as your own AchArya " - Sri VaishNavargaLaik

kaNDAl nammai kaNDARpOlE kaaNum - AchArya vachanamThese sUtrams clearly says the SAmyam between a vilakshaNaSri VaishNava and an AchArya, and how one should treat a

Sri VaishNava on par with his own AchArya.NOT a SAmyam between an AchArya and Bhagavan!Moreover, Swamin while proving had assumed that AchAryaand brahman is one and same. This is contradict to Sri VaishNava

sidhdhAntha. AchArya is a role that could be taken by Eeswaran orJeevAtma. Out of three tattvams, except achith, both chith andeeswaran could assume the role of an AchArya. This role alonewouldn't bring the SAmyam between the AchArya and the

Para Brahmam!Whoever is the AchArya, the ultimate one who has to grant mOksham is in the hands of Srimad Ramanujar - HENCE he is still celebrated as " UDAYAVAR " - the surname which wasgiven by none other than our beloved Lord Sri Renganatha

himself.UDAYAVAR - the person who controls both nithya vibhUthiand Ubaya/leelA vibhUthiThe lord handed over the control of both nithya vibhUthiand leelA vibhUthi to our JagathAchAryar Srimath Ramanujar

Hence, Ramanuja Sammandham is considered as auspiciousone for a Sri VaishNava to enter into mOksham and do kaimkaryamto bhagavan !!!The importance of Ramanuja Sammandham (not only

for mOksham) could also be seen from the vaibhavam

of Thiruk KurRungudi Nambee who became " VaishNava Nambee " after the sammandham with Srimad Ramanujar!Eventhough the Sri VaishNava sidhdhAntam exists fromanAthi kaalam, through yugAs, it is called as " EmperumAnAr

DarshaNam " - again through the sammandham of Srimad Ramanujar!!

Swamin, if there's any mistake, it's purely due tothe adiyEn's poor translation. adiyEn kshamikkaprArthikiREn.srimathE Ramanujaya nama:adiyEn,senthil.b

On Thu, Nov 6, 2008 at 12:40 PM, Pattangi <pattangi wrote:

 

 

 

 

 

sri:

srimathE rAmAnujAya namah

 

Dear Devotees, Please accept adiyen's pranam:

 

MOKSHAM THROUGH RAMANUJA SAMBANDHAM - Part 2

" Srimaan abhirabhoot bhoomau rAmAnuja divAkara: "

 

Question 1 -- Does Veda mention rAmAnuja sambhandam?

 

I will put forth the facts that leads us to the conclusion that: Yes,

the Vedas mentions this fact.

 

Obtain Moksham = Ramanuja Sambhandam. ------------------(1).

 

Vedas proclaim that one who has knowledge of Brahman, reaches

Brahman(TamEvam Vidhwan Amrutha Iha Bhavathi);

 

One who realizes Brahman, is equal to Brahman (Brahma veda, brahmaiva

bhavati). Vedas also proclaim karma yoga helps cross this ocean of

samsArA and Gyana yoga fetches moksham. (AvidyayA mrithusteerthvA

Vidyaya amruthamashnuthE).

 

This proves that:

Gyana fetches moksham ----------(2).

 

Vedas also proclaim - " Yo Brahmanam Vidhathathi poorvam " , " Yovai vedAsya

pratinothitasmai (One who graced Vedas to 4-headed brahma) " , " Samhadeva

Atmabudhi prasAdam " , Mumukshurhavai sharanam aham prapadye " These

statements prove that it is paramAtma that gives Gnanam.

 

Therefore ultimately, it is

parAmatma who gives Moksham -----------------(3).

 

The same shastras that is the Vedas, says that Bhagavan, with hands full

of books, incarnated as an AcharyA and with His devine grace uplifts the

downtrodden( " Karunyath ShastrapAninA maghnan uddharate lokAn). Now,

based on this if we assume that Acharya and Brahman is one and the same,

it is easily proved that it is Arhcarya that gives MokshAnandam.

" GururEva Parambrahma, GururEva Paragathi: GururEva Parayanam, Guru

TasmAth Guru Tarau Bhakti yasmAth tha upadEshta sau thasmath gurutarau

guru: " . These statements imply that it is guru who gives absolute

gnanam to perform karma and gnana yoga and eventually know ParamAtman.

 

It is guru who should be treated as ParamAtman Himself. Pillai

LokAchArya, an illustrious poorvachArya, in his work SriVachana

Bhooshanam ( " ornament of divine sayings " ), says that Acharyan should be

treated at par with Bhagavan(Acharya SAmyathku adi Bhagavath vachanam).

Bhagavan Himself says treat your Acharyan equal to Me (Mantre tad

devatAyAmcha tatha mantraprategurau trishubhakti samAcharya sahip

pratama sAdhanam). The foremost way (pratama sAdhanam) to reach moksha

is to have devotion on all three, namely

 

1. Mantre(Thirumantram, Dvayam and Charamslokam)

2. the Lord explained in the Mantre

3. Guru who explains this Thirumantram to you.

 

If you are a devoted of all the above then you are confirmed of

mokshAnandam. Thus, even if we assume that AcharyA and Sriman Narayana

are not the same, it is proven that

Acharya Bhakti gives Gnanam and therefore fetches moksham -------(4).

 

Now, who is this AcharyA? If we prove that this Acharya is none other

than Srimad Ramanuja then we can say that it is Ramanuja sambhandam that

fetches moksham.

 

Feel free to pen your thoughts/ join the discussion.

 

Adiyen Ramanuja Dasan,

Mukundan Vangipuram Pattangi