Part 3-Experiencing Bhagavat Ramanuja Yatiraja's Divine Works

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Part 3 - Experiencing Bhagavat Ramanuja Yatiraja's Divine Works

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The second verse of Vedartha Sangraham runs as follows:

 

Param Brahmaivaagnyam Bhrama Parigatam Samsarti tat

Paropaadyaaleedam Vivasam Asubasyaaspadamiti

Sruthi Nyaayaapetam Jagati Vitatam Mohanamidam

Tamo Yenaapastam Sa Hi Vijayate Yaamuna Muni:

 

This verse in the form of saluting his preceptor (Yaamunacharya), also refutes

and rejects the Advaita of Adi Sankara, Bheda-bheda Vadas of

Bhaaskaraacharya and Yadavaprakasa.

 

" Param Brahmaivaagnyam Bhrama Parigatam Samsarti " is Sankara's Advaita. In

Advaita, the Brahman is conceived as only knowledge-self without any

attributes and only this Brahman is real and nothing other than this is real,

everything other than Brahman is just an illusion. The Brahman when

obstructed/covered by Avidya, creates an illusion of universe and itself

suffers in the material world as Jeevaatman.

 

" Paropaadyaaleedam Vivasam " is Bhaaskara's Bhedaabheda philosophy. Bhaaskara

does not say that Brahman is devoid of attributes like in Sankara's

philosphy-Advaita. But he says that the Brahman becomes Jeevaatman and suffers

in the material world because of real Upaadi Sambhandam (Upaadi is that which

changes the nature of an entity) like

sense organs, body etc.

 

" Asubasyaaspadam " is Yaadavaprakaasa's Bhedabheda philosophy. His school of

thought is same as that of Bhaskara except that here the Brahman itself is

Chit, Achit and Iswara by nature and suffers in the material world and

therefore is with impurities of the universe.

 

The " Eva " in the first line of this verse, denotes that these schools of

philosphy are refuted as they are not only contradicting/against the Veda but

also also illogical( " Sruthi Nyaayaapetam " ). These philosophies are deceiving

people by bewildering them and spreading in the world( " Jagati Vitatam

Mohanamidam " ). Only Bhagavat Yaamunaacharya who dispelled the ignorance

(personified darkness) of these philosophies always wins (thus I salute him)

( " Tamo Yenaapastam Sa Hi Vijayate Yaamuna Muni: " )

 

" Eva " brings out the illogical and anti-veda nature of these philsophies as

follows:

 

If the Brahman according to Advaita is knowledge-self only therefore always

knows itself, without any attributes and is without a second real entity, then

how come it becomes to know itself as Jeevaatman (without even knowing itself

as real-Brahman) and suffer in material world by the obstruction/cover of

Avidya which is of opposite nature to knowledge-self? Avidya cannot be

considered as another entity different from Brahman as Advaita says " Chin

Maatram " . It cannot be an attribute of Brahman also as Advaita says

" Nirguna/Nirvisesha " . It cannot be said by Advaita that the Avidya covers only

the " Swamprakaasatva " of Brahman because they do not consider

" Swamprakaasatva " as a quality of Brahman.

" Swamprakaasatva " is " knowing itself by its own knowledge " . Therefore if

Avidya covers the " Swamprakaasa " which is Brahman itself then the entitiy

" Brahman " itself is not established by Advaita as it itself is destroyed when

it is covered by Avidya!

 

If the Brahman according to Bhaaskara's Bhedabheda by itself because of real

upaadi sambandam becomes to apprear as Jeevaatman and suffer in the material

world, then is not the liberation and adopting means to get liberated are

applicable to Brahman itself?

 

If the Brahman itself by nature becomes chit and achit, is not the Brahman

impure in Yadavaprakaasa's Bhedabheda?

 

These schools of thought contradict Veda and logic. There is no need to refute

these as these are without any substance and are ignorable. But as they spread

in the world bewildering people to decieve them, they are required to be

refuted and rejected and then the only purport of Veda with logic has to be

ascertained which is Visistadvaita Shree Vaishnava Philosphy and Practice.

Only a person with rational mind can understand this. Visistadvaita Shree

Vaishnava Philosphy and Practice is the Parama Vaidika Matam (the only purport

of Veda) on the other hand, the other schools of philosphy that are mentioned

are personal prejudices.

 

The second verse is thus the essence of the first part " Mataantara Kandana " of

the granta " Vedaartha Sangraha " in the form of saluting Bhagavat

Yaamunaacharya, the preceptor of Bhagavat Ramanuja. Let now see some portions

from this wonderful grantha as follows:

 

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To be continued.. .

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