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SriRangaSri List Archive: Message 00046 Jun 2006

 
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Dear sri sadagopan,

It is a pleasure to get this "sribhasya on the net". Thanks to your service
of communicating persistently with such great experts. Thanks to Dr. Saroja
Ramanujam for this service. Is there a book by this expert already published
on this? Let me know. 

During our weekends we are studying Sribhasyam over a phone conference call
( just about 5 of us). We are studying Shankarabhasya also word to word to
get a deeper understanding. We are also using books on sribhasya by several
authors.If you can kindly introduce me to Dr. Saroja Ramanujam, it will be
my pleasure to communicate some critical points where we are having trouble.
We so communicate with Dr. NS Anantharangachar etc. but more teachers the
merrier, since Sribhasyam experts are dwindling as time passes. We are
following srutaprasika etc. but the subject is very tough and without long
term benefits of "kalakshepam under gurus - in the true method of tadviddhi
pranipatena..., we are in deep darkness here in the western world. 

One such "question which is bothering us is There is a scholar / sannyasi of
Shankaracharya lineage - satcchidanandendra swamy of holenarsipur. He thinks
that Sri Ramanujacharya never condemns "adhyasa". His theory is
SriRamanujacharya only condemns later advaitic thought but not
Shankaracharya's actual views !!. this is wrong. SriRamanujacharya uses the
term avidya to represent adhyasa and argues against that concept. But
greater clarification regarding this issue will help.

Adiyen Krishna Kashyap

-----Original Message-----
From: SriRangaSri@xxxxxxxxxxxxxxx [mailto:SriRangaSri@xxxxxxxxxxxxxxx] On
Behalf Of gopan
Sent: Friday, June 16, 2006 4:21 AM
To: SRS; DS
Cc: Saro; Srikanth
Subject: [SriRangaSri] Fw: Sribhashya


----- Original Message ----- 
From: Sadagopan 



Dr.Saroja Ramanujam , a Sri BhAshyam scholar from Chennai has kindly 
agreed to my request to write a series of articles on Sri BhAshyam in
Oppliappan
and Saranagathy  groups . You have had access to her delightful postings on
YaadhavAbhudhayam in Oppiliappan and SaraNagathy lists .

Her remarkable teaching skills to present lucid articles on complex Sri
Sookthis like 
Sri BhAshyam will be very  helpful to get closer to core Sri Sookthis like
Sri BhAshyam ,
when traditional KaalakshEpam route is not avilable to many .Perhaps these
articles  , 
which will ultimatrely appear as a seperate e-book in Sundarasimham Web site
would
prepare one to seek traditional KaalakshEpam help from a SadAchAryan later .

The previous two postings on Sri BhAshyam by Dr.Saroja Ramanujam
are available in the archives of Oppiliappan List .

DR. Saroja Ramanuam will cover the first 2 chapters of Sri BhAshyam and
adiyEn will try to 
cover the remaining two chapters to speed up the coverage of this complex
and grand 
Sri Sookthi from AchArya RaamAnuja in time for the SathAbhishEkam
celebrations
of Srimath Azhagiya Singar on Nov 30 at Srirangam .

adiyEn has also requested Dr.Saroja Ramanujam to cover Swamy Kumara
VaradAchAr's 
Sanskrit commentary on Swamy Desikan's VirOdha ParihAram , if time permits .

Daasan , V.Sadagopan
http://www.sudarasimham.org 
---- Original Message ----- 
From: Saroja Ramanujam 
To: saranagathi-owner@xxxxxxxxxxxxxxx 
Sent: Friday, June 16, 2006 3:02 AM
Subject: Sribhashya


 The PurvamimAmsa sastram discusses the purusharthas beginning with the
suthra 'aTHatho dharmajijnasa,' and it is precedent to the UttharamimAmsa in
as much as, in order to understand the asthiraphalathva one has to study the
sastra and follow the injunctions. So the UttharamimAmsa forms the latter
part of study of vedas and hence forms one whole with the purvamimAmsa.
 
        Ramanuja elaborates on the krama, the order of study of the vedas
by saying, ' thaTHA hi-praTHamam thaavath  "svaaDHyaayo adhyEthavyah" ithi
adhyayanEnaivasvADHyAya  sabdhavAchyavedhAkyAkshararAsEh
grahaNamviDHeeyathE.' First the vedas are learnt after upanayanam by word of
mouth , that is chanting with svaras. The proper time of aDHyayana is
denoted by  "ashtavarsham brAhmaNam upanayeetha ;tham aDhyApayEth." A
brahmin should be sanctified with upanayana at eight years of age and should
start the aDHyayana. So aDHyayana means learning the chanting of the vedas
from the acharya. The result of the vedaDHyayana is self evident as given by
the manthras japas etc. The meanings of the vedic texts are learnt in due
course along with the vedaAngas.
 
        The next step is to realise that the results of the ritualistic
karma are transient  and the aspirant turns to the Upanishads for attaining
permanent well-being  through the enquiry of UttaramimAmsA, also known as
sAreerakamimAmsa.
 
        The vedanta texts such as " thadyathEha karmachitho lokah ksheeyathE
EvamEva amuthra punyachithah lokah ksheeyathe"(chandogya-8-1-6), Just as
this world entered through one's karma is transitory so also are the worlds
attained through punyaphala,  affirm the transient and finite nature of the
karmaphala. In the Baghavatgita   the Lord says, 'ksheenE punyE martyalokam
visanthi,' when the acquired merit through karma enjoined in the vedas is
exausted the jiva returns to the earth, the karmaloka. Only by brahmajnana
the cycle of birth and death can be got rid off. The texts "brahmavid
aApnothi param", (Taitt.Ana.1) "napunarmrthyavE thdhEkam pasyathi"
(chan.7-26-2) and the like are asserting that one who knows brahman reaches
the ultimate and afterthe perception of the one ultimate reality never
resorts back to mortality.
 
        Here the objection of the advaitin that since the study of the vedas
makes one realise that the result of karma is transient and finite, the
study of UttharamimAmsA could be pursued straight away without following the
course of karmakanda. Ramanuja answers that it is not so.The mere knowledge
of brahman by study of vedanta is not enough to secure liberation. The
inquiry into the nature of brahman, after clearing the doubts and
misconceptions through deep study and practice and  contemplation  alone can
result in brahmajnana . So too mere study of the karmakanda of the vedas
will not result in the knowledge of the ephemeral and limited nature of the
karmaphala. That is, one has to learn through experience as otherwise mere
teaching will make one realise the impermanence of the world. But we see
that it is not so in practice. To know whether something is conducive to
welfare or not ,one has to know what it is in order to get convinced beyond
doubt
 
            
 
                         
 
              
 
 
 



May god bless you,
      
               Dr.  Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.
  


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