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
**************************************************************************
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
*************************************************************************************************
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
*********************************************************************************
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
*************************************************************************************
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
*************************************************************************
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
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