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Oppiliappan List Archive: Message 00210 Jul 2006

 
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7.nivrtthyanupapatthi

The view of the advaitin that the avidhya can be removed only through 
the knowledge of identity is refuted by Ramanuja who 
says, 'brahmathmaikathvavijnAnEna avidhya nivrtthih yuktha ithi 
thadhayuktham, banDHasya pAramArTHikathvena jnAnanivarthyathva 
abhAvAth.' That is, the bondage being not illusory but real it cannot 
be removed by mere knowledge. Ramanuja explains bondage 
as 'puNyApuNyarupakarmanimitthadevAdhisarirapravEsa-thathprayuktha-
sukhaduhkanubhavarupah banDHah,' the experience of pleasure and pain 
by entering into the bodies of deva etc. according to the result of 
meritorious and sinful actions.This cannot be illusory and can be 
removed only through the grace of the Lord by means of devotional 
worship.This can be destroyed only by the knowledge of brahman as the 
inner self and controller and not of identity with Brahman.
Moreover, says Ramanuja, the knowledge that is said to remove avidhya 
is also unreal as everything except brahman is miTHyA for advaitin 
and hence another knowledge that removes this one should be sought. 
This second knowledge also being miTHyA it will lead to ad- 
infinitum, anavasTHA. If the removing knowledge is said to perish 
after removing avidhya cannot be accepted. This knowledge which 
removes everything that is not Brahman is said to be mere cit, 
consciousness. If so, Ramanuja asks, who is the knower? It cannot be 
the ' I ' the object of avidhya which is removed with the avidhya. It 
cannot be Brahman either, since Brahman is not a knower but pure 
consciousness according to advaita. If the knower and the knowledge 
is said to disappear along with the rest, being other than Brahman, 
it is absurd, says Ramanuja,like one cutting down everything other 
than the ground, which includes cutting down himself and the act of 
cutting down itself, ' "bhoothalavyathiriktham krthsnam devadatthEna 
cchinnam" ithyasyAmEva cchedhanakriyAyam cchetthuh asyAh 
cchedhanakriyAyAscha chEdhyAnupravesanavachanavath upahAsyam.'
Ramanuja concludes the mahasiddhantha by saying 'thasmAth 
anAdhikarmapravAharupAjnAnamoolathvAth banDhasya thannibarhaNam 
ukthalakshaNajnAnAdhEva.' That is, as bondage is due to the result of 
beginningless flow of karma, its removal can be only through the 
knowledge that Brahman is the inner Self and ruler  different from 
souls and matter.this knowledge can arise only through the grace of 
the Lord, by following the varnAsrama dharma and duties enjoined in 
the veda, not desiring result but as an offering to the Lord which 
culminates in intense devotion and meditation leading to moksha. as 
this requires the knowledge of vedas the study of the purvamimAmsa is 
the prerequisite to the study of vedantha. 






























 
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