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Dear Sri Ramaswamy :

Srimathy (Dr.) Saroja Ramanujam has been invited to
contribute to the creation of an e-book on Srti BhAshyam
and she has kindly agreed  to put together such an e-book.

We are thankful to her for that kaimkaryam.
V.Sadagopan
----- Original Message ----- 
From: "rajan s" <rajan_ramaswamy@xxxxxxxxx>
To: <Oppiliappan@xxxxxxxxxxxxxxx>
Sent: Saturday, June 03, 2006 10:07 AM
Subject: Re: [Oppiliappan] Philosophy of Ramanuja-Sarira- sariri bhava


> Dear Swamin
>
>  Thank you for the good postings explaining the basic concept of 
> Visishtadvaita as expounded by Emperumanar.
>  I was looking for further postings on Visishtadavaita  from Smt Saraja 
> Ramanujam explaining how the ghataka srutis reconcile the bheda and abheda 
> srutis which is held as prime importance for the dwaitha and advaita 
> siddhantas respectively.
>
>  I find that this is not much attempted.
>
>  I attempt to interpret these in the context of Sarira sariri bhava of 
> visishtadvaita.
>  I shall take one or two examples only.
>
>  Abheda sruti
>
>  Tat tvam asi swetaketo |
>
>  Sarvam kal idam sarvam |
>
>  Bheda sruti
>
>  Bhoktha bhogyam  preritharam cha matva|.
>  ksharatmanau ishate deva ekah.||
>
>  Nityo nityanam chetanas chetananam |
>  Bhaguno ye vidhatati kaman ||
>
>  These are explained by means of ghataka srutis
>
>  Yasya atma sariram yasya prithivi sariram|
>
>  Ye atmani thishtan ye ya atmano antarah sa the atmi antaryami 
> amruthah||at
>                                                  - Brihadaranyaka 
> upanishad.
>
>  The explanation is that
>
>  The word that denotes the body ultimately refers to the person who owns 
> the body.
>  As the jivas , Brahma , Rudra ,akasa etc. have their actual meaning in 
> sriman Narayana only.
>
>  The jivas are the sarira (body)of  the Braman suppored, dependent and 
> subservient.
>  This is indicated by the sruti vakya from Brihadarayaka upanishad.
>
>    Antah pravishta satha jananam sarvatma||
>
>  In the maha vakya  "tat tvam asi"
>                                 -Chandokya upanishad.6-8-4
>  tat denotes Brahman  in the causal aspect.
>  tvam represents the jivas , a particular example bring Svetaketu.The 
> jivas are the effected aspect as they form the creation after the maha 
> pralaya.
>  The sentence says that the Brahman in the causal and effected state are 
> one and the same.
>
>  The whole cosmos is God as He pervades all This is indicated by the maha 
> vakya
>  .
>    Sarvam kal idam sarvam |
>                    Chandokya upanishad.
>
>
>  There is plurality of jivas and other achits.This is denoted by  sarvam 
> in the previous quote.
>
>  I now deal with the bheda srutis.
>
>  The plurality is qualified by Brahman.
>  THe plurality is ditinct yet they are Brahman.
>
>  Bhoktha bhogyam  preritharam cha matva|.
>  ksharatmanau ishate deva ekah.||
>                            -svetasvatara upanishad.
>
>
>  Bhokta denotes the enjoyer or the "jivas".
>  Bhoghyam denotes what is enjoyed that is" achit"
>  Preritharam is the controller of these two that is the highest self 
> Sriman Narayana.
>
>  Chetas are infinite and eternal but they are the body of the Bahman.
>
>  Nityo nityanam chetanas chetananam |
>  Bhaguno ye vidhatati kaman ||
>                                  Svesvatar upanishad
>
>
>  I request to be excused for any mistakeas. Correct me if any.
>
>  Adiyen Ramanujadasan
>  Soundararajan
>
>
> sarojram18 <sarojram18@xxxxxxxxx> wrote:
>
>
>  6.sarira-sariri bhava
>
>
>      Sarira-sariri bhava is the key concept of Visishtadvaita. The
> vedanta sastra is known as saarirakasastra which indicates the sarira-
> sariri sambhandha  advocated by Visishtadvaita. Ramanuja defines
> sarira as a substance which a sentient soul completely supports,
> aadhara-aadheya bhava, and controls, niyantha-niyaamya bhava for
> serving its own purpose and which is subordinate to the sentient
> soul, sesha--seshi bhava..
>
>      The world of cit and acit  form the sarira of Brahman because
> they are supported, controlled and used by Brahman. The entry of
> Brahman into the cit and the acit in order to diversify them into
> name and form is supported by the sruti 'tadhaikshatha bahusyaam
> prajaayeya'  Hence they exist in an inseparable relation with Brahman
> similar to the body and soul.
>
>      Let me explain this. The body has no identity without the
> soul . So the soul is the supporter, aadhara and the body is the
> aadheya. Without the soul the body cannot function. Hence the soul is
> the controller, niyantha. The body exists for the soul and dependent
> on the soul  not vice versa as we imagiine! The last point may not be
> understood in the worldly sense but in spiritual aspect the soul
> takes the body to exhaust its karma and as soon as the karma for that
> particular embodiment is exhausted it leaves that body. So the soul
> is the seshi and the body is the sesha.
>
>      Now Brahman being the antaryamin, the real self of all
> beings, everything other than Brahman form the sarira of Brahman.
> This concept is the pradhaanaparithanthra, the most important
> doctrine of Visishtadvaita. The inseparable relation, aprthaksiddhi,
> between the body and the soul is similar to that of substance and
> attribute which are inseparable. in the sense that one cannot exist
> without the other. So Brahman is the prakari and the world is the
> prakara, mode of Brahman. Hence all words that describe any sentient
> or insentient being has its connotation only with Brahman., their
> real and ultimate self.
>
>      Ramanuja illusrtrates this by saying that the words cow,
> horse or man denote not their physical body but the sentient soul
> within their physical form. Since Brahman  is the real self of all
> beings all words connote only Brahman by saamaanaadhikaranya.
>
>      The concept of  aprthaksiddhi emphasises both unity and
> difference between Brahman and jiva. The universe of finite and
> imperfect beings and the Brahman , infinite, truth and knowledge,
> form one organic whole. The entities which exist in  relation of
> aprthaksiddhi with each other are always cognised together as in the
> statement 'I am a human being.'  The unity here is not absolute but
> visishtaaikya.
>
>      Sadvidya of the Chandogya is thus interpreted  in terms of
> the sarira- sariri  bhava by Ramanuja. Sadvidya states the cause of
> everything to be Brahman, by knowing which everythig else becomes
> known and this leads to the satkaaryavada, according to which both
> the cause and the effect are real.. Sat, Brahman, the only existence
> willed to become many and created the world of cit and acit, out of
> itself and entered into them to be their innerself and got
> differentiated into the world of names and forms. Brahman the case is
> real  its effect the world is also real because it arises from and
> ensouled by the infinite. Thus the sadvidya section of the Upanishd ,
> the prormissory statement,'ekavijnaanena sarvavijnaanam' and the
> illustrations of mud , gold etc. therein imply only Brahman  to be
> the cause of the universe.
>
>      Ramanuja sums up the cosmological and ontological nature of
> Brahman in the Sribhashya thus: the terms satyam,  jnanam, anantham
> define the svarupa of Brahman as being distinct from everything else
> and the Brahman has already been shown as the cause of creation,
> sustenanace and annihilation by the causal statements of the sruti,
> yatho vaa imaani bhoothaani jaayanthe yene jaathaani jeevanthi yasmin
> abhisamvisanthi thadvijinjaasava thadbrahma'  Then Ramanuja proceeds
> to define Brahman and to show that Brahman is synonymous with Narayana
>
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