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Oppiliappan List Archive: Message 00006 Sep 2006

 
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SrI:
 
Dear Dr.Saroja Ramanujam : THANKS VERY MUCH FOR YOUR CONTINUED
outstanding postings on Sri Bhaashyam .
 
The e-book based on your postings are going to be Nadu Naayakam
( Central Jewel) inthe Sundara Simham E-book series Kaimakryam
of presentign 108 online e-books  for AasthikAs intersted in
Sri VaishNava Darsanam .
 
NamO Sri RaamAnujAya ,
V.Sadagopan
 

vilakshaNathvADHikaraNam- 2-1-3

suthra-4-na vilakshaNathvAth asya thaTHAthvam cha sabdhATH- 2-1-4

World being of contrary nature to it,  Brahman cannot be the cause and this is known from the scriptures also.

This suthra and the next are poorvapaksha suthras. Here the opponent  resorts to tharka,reasoning, to prove that Brahman is not the cause of the world. The reason given for this is that the world is full of sorrow, insentient, impure and contrary to  Brahman , who,  according to the vedantin, is omniscient, omnipotent, free from imperfections and possessed of infinite auspicious qualities. This difference is not only known through perception but also from the scriptural texts like 'samAnE vrkshE purushah nimagnO aneesayA sochathi muhyamAnah, (Svet.4-7) in the same tree the individual self immersed in sorrow grieves, being overpowered by his own helplessness.' and  'aneesaschAthmA baDhyathE bhOkthrbhAvAth, the individual soul, not being  master of itelf, gets bound, with the concept of being an  enjoyer. (svet.1-8) As it has been shown through experience that the cause is not different from the effect in nature by the example of pot and clay, gold and ornaments etc. Therefore the cause of the world can only be praDHAna of sankhya.

 be set aside.

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

suthra-12- anyathAanumEyam ithi chethEvam api anirmOkshaprasangah-2-1-12

Even if it is said that the discrepancies can be resolved by different arguments the difficulty cannot be surmounted.

The opponent claims that the criticisms of other schools could be quashed by adopting a different way of argumentation but this suthra refutes this. Any theory dependent on reasoning ability can always be outdone by a cleverer opponent. In matters which transcend the sensory perception only the sasthra can be authoritative. Ramanuja here quotes from Manusmrithi which says  'Arsham DharmOpadhesam chavedhasAsthra aviroDHinA, yas tharkENa anusanDHatthE sa dharmam vedha nEtharah,(the same text partly quoted  at the outset by the poorvapakshin)  he alone knows dharma, who can support the teachings of the rshis on it, in accordance with the scriptures.' Hence, concludes Ramanuja, the praDHANakAraNavadha of sankhya is to be dismissed being contrary to the scriptures.

Thus ends vikajshaNathvADHikaraNam.


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