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SriRangaSri List Archive: Message 00102 Oct 2006

 
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Answer to this question is quite complex. I appreciate the fact that people
are questioning without accepting everything given to them with an "adiyen
attitude" !!!

Let me add a few questions here:

All this was only ONE in the beginning without a second - "sat"  ( as
indicated in the passage : sat eva somya idam agra asit ekameva advitiyam.

There was only one in the beginning and that one became many. Did that one
become the three tatvas: jivas, matter and God? how? Did that one break up
in to three? Or was there three in subtle form and expanded into three of
manifest form?  If so, were there three or one to start with? If one had the
other two as attributes, are the attributes different or same as the
substance? If same how will it break up in to three manifest entities? If
different, how come it was stated that there was only one to start with?

Good luck with finding answers to these... let me know. Please read vedartha
samgraha of Sri Ramanujacharya - published in English by SS Raghavachar -
available in Sri Ramakrishna mission (thanks to Sri Rama Krishna Mission to
have published this. I find it ironic that this was not published by some of
the followers of Sri Ramanujacharya!)

Also think about: upanisadic verses: agner yatha visphulingah

2) sat cha tyat cha bhavat niruktam cha nilayanam cha. Satyam chanrtam cha
satyamabhavat

3) satyasya satyam prana vai satyam teshamesha satyam

4) neha nanasti kinchana

5) tat tvam asi

6) yathornanabhih.....

7) sa te antaryamyamrtah

8) aham brahmasmi

9) purnamadah purnamidam purnat purnam udachyate, purnasya purnam
adaya.purnamevavasisyate.

10) bhokta bhogyam preritaram cha matva....justah tatah...

I personally find it easier to chant... ramanujarya divyajna vardhatam
abhivbardhatam (let the system of Sri Ramanujacharya grow for ever..)
instead of finding answers to these questions !!!! 


(but,

 how will Ramanucharya system grow without people knowing answers to these
questions???

Uttistatha jagratha prapya varan nibodhata.....kshurasya dhara nishitha
duratyaya durgam pathah tat kavayo vadanti...

(for answers to these questions, one has to read books from Anantha
rangachar, SMS chari, Kotthamangalam Varadacharya  and several other great
acharyas, etc.). but will reading be sufficient?

Tad viddhi pranipatena pari prashnena sevaya. Upadekshyanti te jnanam
jnaninah tatva darshinah.

Happy deepavali..

Asmad gurubhyo namah,
Krishna Kashyap


Original Message-----
From: SriRangaSri@xxxxxxxxxxxxxxx [mailto:SriRangaSri@xxxxxxxxxxxxxxx] On
Behalf Of ananta_rupa
Sent: Friday, October 20, 2006 12:45 PM
To: SriRangaSri@xxxxxxxxxxxxxxx
Subject: [SriRangaSri] A doubt on Sri Ramanuja's philosophy

Namo NArAyanA!

Could anyone please help me find the flaws here?

[P1 is me, P2 is an advaiti]

The email exchange between the two:

P2 says:
 "Vaishnava monotheists do not regard Brahman as the Ultimate Reality.
Only Narayana is their ultimate Reality."


P1 says:
 This is not true. According to Ramanuja, Brahman
"signifies/synonymous with" NArAyana(Person,Dweller of souls). Brahman
and the Supreme God are one and the same. Brahman is the ultimate
reality, meaning He is the universal self(antaryami). Like Jeevatma
has atma as its soul and body as its mode, Paramatma/supreme
being(Ananta) has Brahman as supersoul and the universe(cit, sentient
and acit, insentient/nature) as HIS body. The non-duality between
jeevatma and paramtma, is due to both being a "being", sharing a
common nature. They are different, jeevatma cannot become
brahman(paramatma) and also not identical with other jeevatma, is in
the difference of the attributes, meaning the level and nature of
consciousness and bliss [karma].


P2 says:


What you have written is not true. Ramanuja regards Brahman as the sum
of God or Naryana, Jiva and Jagat, i.e., Brahman=Naryana+Jiva+Jagat.
It is NOT as you are claiming that Naryana=Brahman+Jiva+Jagat.
Naryana, Jiva and Jagat are eternally separate but are linked to each
other.

The Ultimate Reality is Narayana and Narayana is the goal for the
spiritual aspirant. Why is it so? In Ramanuja's theory, Brahman is
merely the superstructure for Naryana+Jiva+Jagat. If you say that
Brahman is the Ultimate Reality then you have to say that Jiva and
Jagat are also the Ultimate Reality which can not be true. A spiritual
aspirant following Ramanuja's model will have to consider Narayana to
be the Ultimate Reality.

Advaita, on the other hand, says that Nirguna Brahman is ALL and is
the goal for the aspirant. 





 
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