Part 4-Experiencing Bhagavat Ramanuja Yatiraja's Divine Works

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Part 4 - Experiencing Bhagavat Ramanuja Yatiraja's Divine Works

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In Vedaartha Sangraha, Bhagavat Ramanuja first refutes Adi Sankara's Advaita

philosophy. Let us see first how Bhagavat Ramanuja explains that Advaita is

contradicting the Veda by understanding some passages from " Braham-Agnyaana

Pakshe Sruthi Virodha Darsanam " portion of Vedaartha Sangraha.

 

The Chandokya Upanishad's Sat-Vidhya is the subject of discussion now. It has

the famous verse " Tat Tvam Asi " . Advaita has its own interpretation for this

on the other hand Visistadvaita ascertains its purport. First of all let us

get to know the Sat Vidhya which is elaborated as follows:

 

The Chandokya Upanishad says - Aruna's son is Uddalaka. Uddalaka's son is

Swethaketu. Uddalaka addressed his son " Swetaketo! Do the prescribed study of

Veda under the guidance of qualified preceptor! " Swetaketu obeyed his father's

order and completed the prescribed study of Veda and returned back to his

house after years. Swethaketu thought that he has mastered everything. On

seeing his son, Uddalaka understood that his son is yet to know the Brahman.

Uddalaka therefore wanted him to get knowledge about the Brahman. In order to

invoke his interest regarding the Brahman, Uddalaka questioned Swetaketu as

follows: " Utha tamaadesam apraakshya: yenaasrutam srutham bhavathi amatham

matham avignyaatham vignyaatham - O son! Do you know that " Adesa " , by knowing

which all things which were not heard becomes heard (known), all that which

were not contemplated becomes contemplated and all unknown becomes known? "

Swethaketu should have got shocked on being questioned like this and doubted

the question's logic itself. He did not know the answer any way. He asked his

father " Katham Tu Bhagava: Sa: - How is that revered Sir? " His father first

made it clear to his son that the question is logical and then answered it in

detail. He quoted examples - " Yatha Somya ekena mruth pindena sarvam mrunmayam

vignyaatham isyaath " - By knowing the material cause " Clay " , things (like pot

which are effects) made of clay becomes to be known " . He actually pointed out

the oneness of cause (material cause - Upaadaana Kaaranam) and the effect

(Kaaryam). To make him understand that Pot and Clay are same (but only

different forms), he said " Vaacha-Arambhanam Vikaaro Namadheyam mruthikethyeva

satyam " . Though we think the pot is different from clay, is in fact the clay

itself in a changed mode which has got a shape which is called as pot. His

father quoted few more examples in this regard. Swethakethu requested his

father to kindly teach him that " Adesa " , knowing which everything becomes

known!

 

The upadesam (teaching) was started by his father - " Sat Eva Somya edmagre

aaseeth ekameya adveteeyam " . " O Somya (who is fit to drink the Soma juice

(prepared in Soma yagnya)) the universe which you see now with manifold forms

and names was not like this before its creation but was present subtle

(difficult to distinguish) form of " Sat " . Nothing is its support other than

Sat.

 

The " Sat " wished " Tat Ikshatha Bahusyaam Prayaayethi " . That is, the " Sat "

wished that " I become the multitudinous (expanded-StUla) chit and achit

tatvas ie., the universe " . The " Sat " became many, as it wished. This is

" Sat's " first Sankalpam (Wish).

 

The " Sat " wished again - " SOyam Devataykshatha Hanthaaham Imaa: Tisra:

Devataa: Anena JevEna Aatmanaa Anupravisya Nama Roope iVyaakaravaaNi " that is

the Sat wished " by having the representative divinities of Tejas (light), Ap

(Water) and Annam (Prutvi-matter) as Sareeram (body/mode), I enter into them

as soul and give manifold names and forms to them " . It became as it wished.

 

The Brahman (Sat) is therefore declared as the " Cause " (Kaaranam) of the

universe. By the first sankalpam, the Brahman did the " Samashti Srushti " and

by the second sankalpam he did the " Vyashti Srushti " . " Samashti Srushti " means

creating the universe in its amass form and " Vyashti Srushti " means creating

the universe in its clearly diversified form. Further the Sat Vidyaa continues

as follows " Sath Moolaa: Somya Imaa: Prajaa: " meaning the Brahman is the cause

for all these chit tatvas (not only achit tatvas) also.

 

All the chit and achit tatvaas where in the subtle form (sUkshma - without

form, name and identifications) as body/mode of Brahman before creation as

" Sat " in such a way that it was hard to differentiate them with individual

name, form and species identification. All these things (all the chit and

achit entities) have no independent nature, existence and its continuance and

actions without the support, control and lordship of Brahman. The Brahman

controls all these chit and achit entities and their creation is purely

dependent on Brahman. They all have the Brahman as " soul " and they all form

the body of Brahman. Their continuance and destruction are also dependent on

Brahman.

 

After these teachings, Uddaalaka concluded his sermon " Ithadaatmiyam Idam

Sarvam Tat Satyam Sa Aatmaa Tat Tvam Asi Swethaketho " meaning, " The universe

composed of innumerable chit and achit entities are pervaded by the " Sat "

(Brahman) and has the Brahman as its Aatmaa (soul). The Sat is the universe

therefore because of this inseparable body-soul relationship. (Similarly) You

(Swethaketu) are also the same Brahman (as you (a Jeevaatman) are also

pervaded by the same Brahman and you are having the Brahman as your Soul

(aatma) and you are the body/mode of the same Brahman). The verse " Tat Tvam

Asi " leads to a debate as the Advaitins tell their own personal idea as its

meaning, which is different from the " Sareera-Aatma " bhaavam as discussed

above.

 

Up to this, the Upanishad has stated the following:

1. Knowing one entity, everything becomes known (is the Prathignya (oath)),

which is the Brahman who is the material cause (Upaadaana Kaaranam)

2. The instrumental (efficient) cause of the universe is also the Brahman as

he " Wished " to create the universe

3. The body-soul relationship (Sareera-Aatma-Bhaavam) between the universe and

the Brahman

4. As the Brahman is the soul of the entire universe, the Brahman himself is

denoted as the universe and in the very same meaning, denotes a Jeevaatman

(here Swetaketu) (Tvam) as Brahman (Tat) - " Tat Tvam Asi "

 

The above paragraphs are written, as their contents are required to be

understood for understanding the following paragraphs.

 

Now the verse " Tat Tvam Asi " is taken up for a lengthy debate. I request the

reader to kindly read the arguments and counter-arguments very carefully and

fully to comprehend them as they are going to be bit technical.

 

The Advaita's point of view is now considered in the context of the verse " Tat

Tvam Asi " . The Advaita argues that the Brahman is " Nirvishesam " - meaning the

Brahman is devoid of all attributes.

 

When the Advaita's point of view is considered it contradicts many verses of

the Veda. The verse " Tat Tvam Asi " has three words in it and they are " Tat " ,

" Tvam " and " Asi " . The word " Tat " denotes the Brahman, which is having

attributes like " having under its full control, the creation, sustenance and

destruction of the universe " , " being the soul of the universe and giving names

and forms of all chit and achit entities " etc. The Veda has declared infinite

divine qualities of the Brahman like omniscience, omnipotence, unparalleled

and unsurpassed supreme lordship, owning the transcendental world Shree

Vaikuntam and the material worlds, unopposed commanding nature, nature of

illuminating everything, infinite excellence with infinite divine qualities

and being untouched by all impurities of the universe. If the Advaita's point

of view is accepted, then all the Veda verses declaring the above aspects

becomes useless without any meaning. Advaita therefore contradicts Veda. Let

us see in detail the arguments-counter arguments of Advaita and its analysis

so that we can clearly understand how they are refuted and proved to be

against the Veda and are illogical in detail. Bhagavat Ramanuja proceeds to

explain in detail as follows in Vedaartha Sangraha. It is to be noted here

that only when all the views of all types of opponent philosophies are

considered, we can determine and establish/prove the rationality, strict

adherence to Veda and " beyond-doubt " nature of our Visistadvaita Shree

Vaishnava philosophy and practice. Therefore this is the reason for refuting

other philosophies. This is also the reason why the Brahma Sutras have

Adhikaranams explaining concepts in five components namely " Vishayam "

(Subject), " Samsayam " (Doubt), " Poorva-Paksham " (Opponent philosophy's point

of view), " Siddhantam " (Established Philosophical conclusion with proof) and

" Prayojanam " (Benefit of Siddhantam).

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To be continued.. .

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