Philosophy of Ramanuja made easy : Chapter2-section4- Brahman as Seshin

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Chapter2-section4- Brahman as Seshin

 

Seshin is the one who is the owner and the sesha is the owned. As the inner self

of all, the whole universe of sentient and in sentient beings is controlled by

Him and supported by Him in the same way as a king controls and supports his

kingdom and his subjects. Only difference is that all beings are inseparable

from Him as they form His body. Similar to the relationship between the soul and

the body of an individual, the former controlling and supporting the latter

which exists for its use and enjoyment, the relationship between the individual

self and the Lord is one of sesha and seshi.

 

 

The sesha – seshi sambandha is one of absolute dependence on the Lord and that

of service to the Lord. This relationship arises from the fact that the whole

universe forms a part of the Supreme Reality, that too an infinitesimal part

as declared in the Gita `vishtabhyAham idham krtsnam ekAmSena sThitho jagat,'

encompassing this entire world the Lord stands with the whole universe forming

but a infinitesimal part of Him. The same idea is expressed the Purushasuktha

it is sadi `pAdho asya visvA bhoothAni thripAdhasyAmrthamdhivi.'

 

 

The question that arises in the mind is that whether the absolute dependence

rules out the free will and freedom of action on the part of the individual

soul. If so there will be no choice between good and evil and hence the karma of

the individual will not adhere to him as he will be an automaton with no ill of

his own. Thus the whole scripture giving injunctions and prohibitions will be

meaningless.

 

This view advance by the opponent is set aside by Ramanuja in his sreebhashya

while explaining the meaning of the suthra `parAth thu thathSrutheh.'(SB.II

-3-40) and the next Suthra-41-krthapray atnApEkshasthu vihithaprathishiddh a

avaiyarTHyAdhibhyah (SB.2-3-41 )

which means `Since the effort is taken by the individual soul the injunctions

and prohibitions are relevant. `

 

To the objection that if the soul is not independent the injunctions and

prohibitions will have no value it is replied in this suthra that the effort is

taken only by the individual self but it cannot act without the sanction of the

supreme self, who is the anumantha, one who gives permission to act. If the soul

does good karma the Lord bestows His grace and if indulges in evil deeds He

gives punishment.

 

 

If the Lord Himself makes one to do good and bad deeds , it goes contrary to

the independent effort of the individual self. Ramanuja replies that this does

not apply to all beings but only means that when one chooses to proceed along

the path approved by the Lord, He helps the soul to rise further and when one

pursues the path that leads away from the Lord, He makes the soul descend

further so that the propensity for evil will be exhausted. In the Gita the Lord

says

 

 

'thEshAm sathatha yukthAnAm bajathAm preethipoorvakam dhadhAmi

buddhiyOgam tham yEna mAmupayAnthi thE.'(BG.10.10)

 

 

It means that the Lord gives the wisdom to those who worship Him with

love so that they can attain Him. And He hurls those who are evil, He

says, into demoniacal wombs in perpetual transmigration.