Part 12-Experiencing Bhagavath Ramanuja Yatiraja's Divine Works

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Part 12-Experiencing Bhagavath Ramanuja Yatiraja's Divine Works

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In VedArtha Sangraha granta, it was explained that the Advaita of

SrI Adi Sankara is against the Veda. Bhagavath Ramanuja Yatiraja

proceeds to explain that the Advaita is against nyAya also.

 

ThirOdhAnAnupapaththi

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" api cha 'nirviSesha-jgnyAna-mAthram brahma, thancha

AachchAdikA-avidyA-thirohitha swaswarUpam swagathanAnAthvam

pasyathi " ithiyayamarthO na ghatathe | thirOdhAnam nAma

prakASanivAraNam |

swaswarUpAthirEkiprakASa-dharmAnabhyupagamyEna,

prakASasyaiva swarUpathvAth swarUpanASa Eva syAth |

'prakASaparyAyam jgnyAna nithyam | sa cha prakASa:

avidyA-tirOhitha:' ithi baliSabhAshitham "

 

The argument of Advaita regarding the Brahman getting covered

by avidyA is not fit to be told before scholars. Even layman

will not accept that because SrI Adi Sankara's Advaita is

against logic and rational thoughts. This is not in any way

exaggeration. The illogical and irrational nature of Advaita

can be easily understood from the following discussion.

 

Advaita says that the Brahman is only jgnyAna-swarUpam

(knowledge-self-reality) and that jgnyAna-swarUpam is

itself swayam-prakAsam (illumines to itself without any aid

and itself becomes object of its own illumination) and

nityam (eternal). Advaita also states that the Brahman,

which itself is swayam-prkAsam, gets covered/obstructed by

the avidyA and hence gets bewildered and knows itself as

" jIvAtman " and falls into the illusion of jagath (world).

They say that " Brahma Satyam Jagath mithyA " , which means

that the " Brahman is the truth and the universe is falsehood " .

They have imagined the concept of avidyA only to " explain "

the " jagath " .

 

Now, the following illogical nature in SrI Adi Sankara's

Advaita is outlined as follows:

 

If Adviata's above-mentioned points regarding

" avidyA covering/obstructing the Brahman " were admitted,

then it would mean that the " swayam-prakAsam " is destroyed

when Brahman gets covered/obstructed by the avidyA. Advaita

has admitted that " swayam-prakAsam " is Brahma-swarUpam.

Advaita advocates " nirviSesha Chin-mAthram Brahma " . They do

not admit any attributes (dharmam). Therefore, Advaita cannot

argue that " swayam-prakAsam " is different from Brahman because,

it is not a dharmam according to them. The cover/obstruction

of avidyA on Brahman is " ThirOdhAnam " . That is, the " prakAsam "

is destroyed when avidyA covers the Brahman. This directly means

that the Brahman-swarUpam is destroyed. Therefore the Advaita

cannot establish that the Brahman is " nityam " eternal. This simply

means that the own words of Advaita refute Advaita. The philosophy

of Advaita is not fit to be told before scholars and rationalists.

 

Advaita may argue the same way telling that the similar case

arises with jIvAtman in Visishtadvaita. It may argue that " In

your matham, jIvAthman is jgnyAna swarUpa. But he is lost when

he is bound by karma in samsAra. How come you call him as " nitya: " ?

Is not the same logical mistake that you pointed out in our

philosophy present in your philosophy too? If you refute this,

then the same refutation can be used by us to refute your point! "

Thus is the presumable argument of Advaita.

 

To refute this argument, Bhagavath Ramanuja says:

" EvamabhyupagachchathAmasmAkam Aathma-dharma-bhUthasaya

chaithanyasya swAbhAvikasyApi karmaNa pAramArthikam sankOcham,

vikAsam cha brubathAm sarvamidam parihrutham; bhavathasthy prakASa

Eva swarUpamithi prakASO na dharmaBhUtha: thasya sankOchO vikAsO

vA nAbhyupagamyathE | prakASaprasarAnuthpaththimEva

thirOdhAnabhUthA: karmAdaya: kurvanthi | avidyA chEth,

thrirOdhAnabhUthayA thayA swarUpabhUthaprakASanASa: pUrvamEvOktha:

asmAkam thu avidyArUpEN karmaNA swarUpanithydharmabhUthajgnyAna

prakASa: sankuchitha: | tEna devAdiswarUpAthmAbhimANO bhathIthi

viSesha: yathOktham " avidhyA karma-sangnyA-anyA trutIyA

SakthirishyathE | yayA kshEthra SakthisA vEshtitA nrupa

sarvagA | samsArathApanakhilAn avApnOthyathisanthathAn |

thayA thirOhithathvAncha Sakthi: kshEthragnya samgnythA |

sarvabhUthEshu bhUpAla thArathamyEna varthathE || ithi |

kshEthragnyAnAm swadharmabhUtha jgnyAnasya karma samgnyayA

avidyayA sankOcham vikAsam cha darSayathi ||

 

In Visishtadvaita, all entities are " saviSesham " as told

by the SAstra. The jIvAthman has dharma-bhUtha-jgnyAna as

his attribute. The karma called avidyA makes only this

attribute jgnyAna of the jIvAthman to undergo contractions

and expansions. The jIva-swarUpa is not affected at all.

Therefore, the jIvAthman is " nithya: " in Visishtadvaita.

Therefore, there is no scope of such error in Visishtadvaita.

Advaita cannot use this refutation to counter-argue because

Advaita's key point is " nirviSesham " . The error, therefore,

very much exists in Advaita.

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To be continued.. .

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Thanks & Regards

M.S.HARI Ramanuja Daasan.

 

 

 

 

 

 

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