VedAntha Dheepa of Bhagavath RaamAnujA : Part III of TaaraNa DheepAwaLi Celebrations

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SrI:

 

Dear BhakthAs :

 

In this CONCLUDING posting , adiyEn would focus on Acharya RaamanujA's

summary of the FOUR AdhyAyAs ( Chapters) of FOUR PaadhAs , each of which

contain various adhikaraNAs ( the complete argument that covers one issue

under discussion and the conclusions about that issue ).

 

The First of the Four AdhyAyAs with its own Four PaadhAs

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AchArya RaamAnujA establishes in the First AdhyAyA that

the world is caused by an Omniscient Supreme Person , whose

will (sankalpam ) can not be obstructed .This Supreme Brahman

is further defined with the authority of PramANAs as being free from

any imperfections and having all auspicious attributes . The Jagath

KaaraNathvam of the world and its entities (sentients and insentients )

are solely due to this Supreme Brahman and not due to the agency

of either Moola Prakruthi or the Jeevan .

 

The Second of the Four AdhyAyAs of Brahma Sutrams & its Four Paadhams

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The second adhyAyam firms up in an irrefutable manner the doctrines

advanced in the First adhyAyayam . It rejects the doctrines of SaankyA

system of philosophy that does not accept VedAs as the authority ( PramANam).

 

In the third paadham of the Second adhyAyaa , the differences between

Prakruthi and JeevAthma are covered . Both are shown to be the creations of

Brahman or the effects of Brahman. Prakruthi is shown as undergoing transformation

to become many through direct changes in its Roopam or Form . In contrast ,

JeevAthman retains its Roopa (Form) but transforms itself into many through

the contraction or expansion of its SvabhAvam ( natural intelligence). Prakruthi

or achith undergoes " Svaroopa anyaTA BhAvam ( Changes in Svaroopam) .

The Chith ( Jeevan) undergoes SvabhAva anyaTA BhAvam through

Jn~Ana sankOcha -vikaasam.

 

Sriman BhAshyam summarizes the purport of the first two adhyAyams

this way : " In the first two adhyAyAs , Brahman has been established

as an object of contemplation by persons desirous of salvation ( Moksham) ;

as a Being (Brahman) is without any imperfections but filled with all good

qualities and is the primaeval cause of the Universe . The Third and the Fourth

addhyAyAs focus on how to contemplate (Saadhanaa) on that Brahman and

the gain (Phalan) derived by such contemplation , i-e., Moksha."

 

The Third AdhyAyA of Brahma Sutrams with its Four Paadhams

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The four PaadhAs deal with (1) description of the samsAric afflictions

as a background to create a taste for the contemplation on Brahman to

free oneself from the sorrows of SamsAram (2) The Ubhaya Linga

aspects of Brahman are emphasized to increase the enthusiasm for

BrahmOpAsana by the Jeevan. The Ubhaya lingams ( twin marks )

of Brahman are the freedom from any and all blemishes ( hEyams)

and being the abode of limitless auspicious attributes ( anantha

kalyANa guNAkarathvam) , (3) The third paadham establishes that

BrahmOpAsanam is of many kinds and they are described for

the SaadhakAs (4) The fourth paadham focuses on VarNAsrama

dharmams as a help for Saadhana for the different UpAsanAs .

 

The Fourth AdhyAyam of Brahma Sutrams with its four Paadhams

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The gains or the Phalans of BrahmOpAsanam are examined in

this adhyAyam .The method of performing a specific upAsanaa

and the glories arising from the pursuit of such upAsana is covered in

the First paadham . The second paadham handles the way in which

one contemplating Brahman commences on the journey to Brahman .

The third Paadham describes the path by which the successful

UpAsakan travels towards Brahman and reaches the Brahman

( archirAdhi mArgam or the path of light ). The Fourth paadham

describes how a BrahmOpAsakan enjoys Brahman ( anubhavam of

ParipoorNa BrahmAnandham in the abode of the Brahman ).

 

The Four AdhyAyAs of Brahma Sutram & Their Coverage

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The Brahma SutrAs cover the Tattva, Hitha and PurushArTams

that would help a person desirous of Moksham should know and

practise to realize Moksham . These three are summarized by

SrimAn BhAshyam this way :

 

(1) TATVA /Doctrine : " That Brahman , free from all defects ,

a treasure house full of beneficient virtues of the highest kind,

innumerable and immeasurable is the Creator of the Universe."

 

(2) HITHA/Means : " That the knowledge of such Brahman , which is

the way to attain Moksham is the DhyAna (contemplation) , which is

the culmination reached by constant and continous UpAsana ."

 

(3) PURUSHARTAM/Ultimate Fruit : The fruit of this contemplation is

the complete enjoyment ( of the Brahman) without return to this ( praakruthic)

world ever again and performing nithya ( uninterrupted ) Kaimkaryam

to the Divine couple in their Supreme Abode ( Srivaikuntam). " This enjoyment

is preceded by the manifestations of the jeevan's own natural intelligence

etc., after attaining Brahman through the path of ArchirAdhi ".

 

THUS CONCLUDES THE INTRODUCTION PORTION

OF VEDANTHA DHEEPA .

 

Sri RaamAnuja CharaNou SaraNam PrapadhyE ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan