Srimathe Ramanujaya Namaha Sri Bhashya - Swami Ramanujas - TopicsExpress



          

Srimathe Ramanujaya Namaha Sri Bhashya - Swami Ramanujas commentary on the Brahma Sutra (A brief explanation for novice) Posting No: 6 (18th November 2014) ---------------------------------------------------- This series is just an attempt to sensitise the seekers, not an argumentative or detailed analysis. Understanding Brahman is a complex exercise. Therefore, those who are interested in deeper understanding are requested to read the treatises written by acknowledged scholars. Blessings sought from seekers to continue this exercise - Adiyen Ramanuja Dasan - Muralidharan Seshadri. Suthra 1.1.2 – Janmadhyasya yathah – from whom the origin, etc. of this proceeds ஜன்மாத்யஸ்ய யத: - உற்பத்தி முதலியவை பிரம்மத்திலிருந்து Yathah from whom, means Brahman, sarvesvara, who is nikhila hEya prathyanika svarupa, whose nature is free from all impurities (that are found in the universe), satyasankalpa, of infallible will, jnAnAnadhyanEka kalyANa guna, who possesses infinite auspicious qualities, such as jnana, who is omniscient, omnipotent and the Supreme Purusha. The word Adhi in janmadhi includes janma, srshti (creation), sthithi (sustenance) and pralayam. (annihilation) and asya, of this, means this wonderful variegated universe of beings starting from the four-faced creator, Brahma till the common blade of grass, ordained to experience the fruit of their respective karmas. This is how Sri Ramanuja explains the suthra. The basis of this interpretation is the sruthi text yathO vA imAni bhoothani jayanthe, yena jAthAni jeevanthi, yathprayanthyabhisamvisanthi, thathvijijnAsasva thath brahma.(taitt.brg.1) This means, from whom all these beings originate, by whom they are sustained and into whom they merge back at the time of pralaya, know that to be Brahman. Here an objection is encountered by Sri Ramanuja that the word janmAdhi denoting the creation etc. does not define Brahman. The arguments given to substantiate this are: “While the Brahman is defined as that, from which all these beings are born etc., by the words existence, knowledge and infinity, the svarupa, nature of Brahman, is described as being other than the world of sentient and insentient, the latter being subject to changes and the former on account of the association with it. The released souls are also excluded because of their limited knowledge that existed while in bondage. In the statement sathyam jnanam anantham brahma, the word jnAna denotes the eternal, complete knowledge of Brahman, the word sathya is to show that Brahman is the absolute unconditional existence and the word anantha refers to the characteristic of not being limited by time, place or entity, dEsakAla vasthu paricchEdha rahithathvam. Hence the three words that show the nature of Brahman are the svarupanirupaka dharmas, inseparable attributes of Brahman, i.e., defining the nature of Brahman”. Thus, the objection that Brahman cannot be defined is refuted by Sri Ramanuja.
Posted on: Wed, 19 Nov 2014 02:32:48 +0000

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