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 > > > > > > > > > > > > > > > > > > > SPONSORED LINKS > Fund raising Beliefs Religion > > --------------------------------- > YAHOO! 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