SrI:
Dear BhakthAs :
In this CONCLUDING posting , adiyEn would focus on Acharya RaamanujA's
summary of the FOUR AdhyAyAs ( Chapters) of FOUR PaadhAs , each of which
contain various adhikaraNAs ( the complete argument that covers one issue
under discussion and the conclusions about that issue).
The First of the Four AdhyAyAs with its own Four PaadhAs
**************************************************************************
AchArya RaamAnujA establishes in the First AdhyAyA that
the world is caused by an Omniscient Supreme Person , whose
will (sankalpam ) can not be obstructed .This Supreme Brahman
is further defined with the authority of PramANAs as being free from
any imperfections and having all auspicious attributes . The Jagath
KaaraNathvam of the world and its entities (sentients and insentients )
are solely due to this Supreme Brahman and not due to the agency
of either Moola Prakruthi or the Jeevan .
The Second of the Four AdhyAyAs of Brahma Sutrams & its Four Paadhams
*************************************************************************************************ThesecondadhyAyam
firms up in an irrefutable manner the doctrinesadvanced inthe FirstadhyAyayam
. It rejects the doctrines of SaankyA system ofphilosophy thatdoes not accept
VedAs as the authority (PramANam). In thethird paadham ofthe Second adhyAyaa ,
the differences betweenPrakruthi andJeevAthma arecovered . Both are shown to be
the creations of Brahman or theeffects ofBrahman. Prakruthi is shown as
undergoingtransformation to becomemanythrough direct changes in its Roopam or
Form . In contrast,JeevAthmanretains its Roopa (Form) but transforms itself
into manythroughthecontraction or expansion of its SvabhAvam
(naturalintelligence).Prakruthior achith undergoes " Svaroopa anyaTA
BhAvam(Changes in Svaroopam) .The Chith ( Jeevan) undergoes SvabhAva
anyaTABhAvamthrough Jn~Ana sankOcha -vikaasam. Sriman BhAshyam summarizes
thepurport ofthe first two adhyAyams this way : " In the first two a
dhyAyAs ,Brahman hasbeen established as an object of contemplation by
personsdesirous ofsalvation ( Moksham) ;as a Being (Brahman) is without
anyimperfections butfilled with all good qualities and is the primaeval causeof
the Universe .The Third and theFourth addhyAyAs focus on how tocontemplate
(Saadhanaa) onthat Brahman andthe gain (Phalan) derived by suchcontemplation ,
i-e.,Moksha." The Third AdhyAyA of Brahma Sutrams with
itsFourPaadhams*********************************************************************************The
four PaadhAs deal with (1) description of thesamsAricafflictionsas a
background to create a taste for the contemplationonBrahman to free oneself
from the sorrows of SamsAram (2) The UbhayaLingaaspects of Brahman are
emphasized to increase the enthusiasmforBrahmOpAsana by the Jeevan. The Ubhaya
lingams ( twin marks )of Brahmanarethe freedom from any and all blemishes (
hEyams)and being the abodeoflimitless auspicious attributes ( anantha kalyANa
guNAkarathvam) , (3
)Thethird paadham establishes that BrahmOpAsanam is of many kinds and
theyaredescribed forthe SaadhakAs (4) The fourth paadham
focusesonVarNAsramadharmams as a help for Saadhana for the different UpAsanAs
.TheFourth AdhyAyam of Brahma Sutrams with its
fourPaadhams*************************************************************************************The
gains or the Phalans of BrahmOpAsanam are examined inthisadhyAyam .The method
of performing a specific upAsanaaand thegloriesarising from the pursuit of
such upAsana is covered inthe Firstpaadham .The second paadham handles the way
in which one contemplatingBrahmancommences on the journey to Brahman .The third
Paadham describes thepath bywhich the successful UpAsakan travels towards
Brahman and reachestheBrahman ( archirAdhi mArgam or the path of light ). The
Fourthpaadhamdescribes how a BrahmOpAsakan enjoys Brahman (
anubhavamofParipoorNaBrahmAnandham in the abode of the Brahman ). The Four
AdhyAyAsof BrahmaSutram & TheirCoverage*******
******************************************************************TheBrahma
SutrAs cover the Tattva, Hitha and PurushArTams that wouldhelp aperson desirous
of Moksham should know andpractise to realize Moksham.These three are
summarized by SrimAn BhAshyam this way : (1) TATVA/Doctrine: " That Brahman ,
free from all defects , a treasure house fullofbeneficient virtues of the
highest kind,innumerable and immeasurable istheCreator of the Universe." (2)
HITHA/Means : " That the knowledge ofsuchBrahman , which is the way to attain
Moksham is the DhyAna(contemplation) ,which is the culmination reached by
constant and continousUpAsana ." (3)PURUSHARTAM/Ultimate Fruit : The fruit of
this contemplationis thecomplete enjoyment ( of the Brahman) without return
tothis(praakruthic)world ever again and performing nithya (uninterrupted
)Kaimkaryamto the Divine couple in their Supreme Abode (Srivaikuntam).
"Thisenjoymentis preceded by the manifestations of thejeevan's own
naturalintelligenceetc.
, after attaining Brahman through thepath of ArchirAdhi ".THUS CONCLUDES THE
INTRODUCTION PORTION OF VEDANTHADHEEPA . Sri RaamAnujaCharaNou SaraNam
PrapadhyE ,Daasan , Oppiliappan KOilVaradAchAri SadagopanSrimate Sri
Laksminrisimha Divya Paduka SevakaSrivanSatakopa Sri NarayanaYatindra
Mahadesikaya Nama:
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