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Oppiliappan List Archive: Message 00028 Mar 2009

 
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SrI:
SrImathE Gopaladesika mahadesikaya nama:

Dearest all,

Srivaishnavam is a philosophy of religion. It is not a mere cult. It is 
strictly and only based on Veda, Vedantha Saasthras. It has developed based on 
foundations and theories enunciated in the Upanishads. A philosophy, and / or 
religion howsoever great and acceptable it might be, would lack practical value 
if it can not regulate or benefit the life of human beings. A good religion 
without strong philosophy would also not be beneficial. Thus a sound religious 
basis and an unambiguous Vedanthic philosophy should supplement each other and 
Srivaishnavism fits into this criterion very aptly. As a philosophy of 
religion, it brings in a fusion of religion and philosophy and reconciles the 
claims of revelation and reasoning. 

Sri SMS Chari in his book of Vaishnavism says that the basis for the above 
claim is that Srivaishnavism is an outcome of the Vedanta as enshrined in the 
Upanishads, Brahmasutra (Or Vedantha Sutra) and the Bhagavad Gita. The 
Visishtadvaita Vedanta as established in Nammazhwar Thiruvaymozhi, as 
elaborated by Sriman Nathamuni, Sri Yamunamuni and as expounded by Sri 
Ramanujacharya provides the foundation for the Vedanthic system mentioned in 
the three scripts (as listed above). The Visishtadvaita philosophy represents 
the theoretical and systematic study of Reality (Jiva, matter and Paramatma), 
whereas the Visishtadvaita religion covers a practical way of life which will 
lead to the realization of the ultimate spiritual goal.

Keeping this is mind Sage Vyasa, compiler of Vedanya Sutra, has divided his 
reputed treatise containing 545 aphorisms into four parts (adhyayas). (We will 
see them later in the series). Both philosophy and religion are complimentary. 

Srivaishnavism is thus developed out of the Vedantha and has thus, a strong 
philosophic foundation. May be this needs a bit explanation to substantiate. 

Main topics of Vedanta are Tattva (reality), Hitha (way or means), Purushaartha 
(Goal). 
Tattva- Para and apara (Para- Ultimate ; apara- that which is dependent on 
Ultimate tattva). Para â Paratattva (Iswara), apara â Jiva tattva and 
Matter (Universe). 

Apara tattva is of two kinds; sentient beings or the individual souls that have 
consciousness and the matter that are non-sentient. As Svetasvetara Upanishad 
says, tattvas are broadly classified into three kinds:

Bhoktha â The one who experiences the universe 
Bhogyam â the universe of experience 
prErita â the one who controls the above two. 

In Visishtadvaita terminology, the three tattvas are Jiva (Chit), matter 
(achit) and Iswara (Paratattva). The Jiva and acit are inseparably and 
unconditionally dependent on Paratattva. (more on these later).

Regarding the Hita (means), is the devotion to Paratattva by realizing the 
Ultimate tattva and the subservient nature of jiva from time immemorial; by the 
spiritual learning and knowledge of Brahman and meditation on Brahman. Thus, 
the means is the uninterrupted meditation and contemplation of Brahman would 
lead one to the Goal. 

Purushaartha (Goal) â Nature of Goal â ultimate cessation of bondage of 
samsaara leading to the realization of supreme end. According to the 
Vishtadvaita Vedanta, it is the complete and comprehensive experience if 
Brahman by the individual soul (Jiva) in a transcendental realm and derive 
enjoyment by serving Brahman. 

The understanding of this would lead us to learn next five fold scheme 
described in our sampradaya namely artha panchkaâ Let us enjoy the same in 
next post

Regards

Acharyan ThiruvadigaLE SaraNam
Regards
Namo narayana
dAsan



      


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