Lessons prepared by
M.S.HARI Raamaanuja Daasan (mshari@usa.net)
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Prelude
On hearing my words, the atheist and the believer in God accepted their defeat in the argument. I summarized the contents of my arguments for their benefit as follows:
The pratyaksha pramaanam is inadequate to establish the God, individual soul etc., as they are beyond the reach of application of sense organs. I established the existence of certain entities that are beyond the reach of sense organs that the atheist also accepts.
The Anumaana pramaanam is also inadequate to establish the God, individual soul etc., as it gives rise to number of unanswerable questions. To answer them if anumaanam is again used, then it leads to infinite illogical arguments and counter-arguments without an end. Further the same inference can be used to argue that there is no God or there is no need to accept God or to accept more than one God.
The Sabda pramaanam that is Veda alone can establish the God, individual soul etc., as it has the qualities.
Veda is Apourusheyam - Not authored by anybody
Veda is eternal, has no date of origin and end.
Veda is the only flawless ultimate authority and authority by itself.
Veda has power to impart knowledge by itself that is its virtue and
does not require any sub-agent in this regard.
Veda is infinite and universal.
The Veda is totally different from pratyaksham and anumaanam as far as its nature is concerned but surely we recognize pratyaksham and anumaanam as pramaanams with their limitations. While studying the Veda, if certain knowledge imparted by it appears to be contradictory to it or pratyaksham or well framed logical anumaanam, we need to reconcile it by doing a synthesis.
Then I proceeded to explain them the God as told by the Veda.
"The God is Shreeman Naaraayanan who is
The atheist and the believer in God felt really sorry for their arguments and requested me to explain in detail the philosophy and practice that is the purport of Veda. I addressed them and said,
I then started my explanation in detail regarding Premeyam, Pramaatha
and Pramaa after this discussion regarding "Pramaanam".
Every philosophical school of thought has its own unique concept(s)
that differentiates it from other schools of thought. Others schools
of thought may also contradict such concepts. Such concept(s) is/are
called "Pradhaana PratiTantram" in Sanskrit. In this article, the
pradhaana pratitantram of Visistaadvaita Shree Vaishnam is going to
be
discussed in brief.
The Pradhaana Prathitantram of Visistaadvaita is "Sareera-Aatma
Bhaava" otherwise called as "Sareera-Sareere Bhava" which is the
"Body-Soul" relationship between the universe (all sentient
(Chit/Jeeva) and insentient (Achit/non-living matter)) and the
Brahman
who is Lord Shreeman Naaraayana Paramaataman. The Veda seems to talk
about the identity of the universe (all sentient (Chit/Jeeva) and
insentient (Achit/non-living matter)) and the Brahman in certain
verses called "Abheda Sruthi". The same Veda seems to talk about the
categorical difference between the universe (all sentient
(Chit/Jeeva)
and insentient (Achit/non-living matter)) and the Brahman in verses
called "Bheda Sruthi". There seems to be a contradiction in the
premise Veda. When we study the entire Veda carefully we find verses
called "Gataka Sruti" which synchronizes the "Abheda Sruthi" and the
"Bheda Sruti" and sets it clear that Veda has no contradiction in it
and it conveys one idea that is through the "Sareera-Aatma Bhaava".
Let me explain the nature of body and soul in detail. Soul is the one
that eternally and inseparably supports (Aadhaara) controls
(Niyaamaka) and owns (Seshi) the body for its purpose. Body is the
one
that is eternally and inseparable supported (Aadheya), controlled
(Niyaamya) and owned (Sesha) by the soul and exists for the purpose
of
the soul. This is the definition of soul and body respectively.
Generally when I say "body", the picture of it which comes to a
person's mind is "that which has head, legs, hands etc.". If you take
the body of a snake, it does not possess legs hands etc as it is
found
in human body. The body's physical form thus varies from species to
species. Therefore the definition is not in terms of these physical
natures but only of the definition given above holds good as far as
the soul-body relationship is concerned.
Bhagavat Raamaanuja in his Shree Bhaasya talks about this as
"Yasya Chetanasya Yat Dravyam Sarvaatmanaa Swaarthe Niyantum Dhaarayitum Cha
Sakyam Tat Seshatayka Swaroopam Cha Tat Tasya Sareeram".
He further stress the same in his Vedaartha Samgraha as
"Prutak Sidhi Anarha
Aadhaara-Aadheya Bhaava: Niyantru Niyaamya Bhaava: Sehsi-Sesha
Bhaavancha".
The Brahman (Shreeman Naaraayanan) supports controls and owns the
entire universe eternally and inseparably. The entire universe is
supported controlled and owned by the Brahman and exists for the
purpose of Brahman eternally and inseparably. Therefore the Brahman
is
the soul of the universe and the universe is the body of the Brahman.
The swaroopam (reality-nature of being as such distinguishing itself
from others) and stiti (continuance of existence) of all chit and
achit entities are supported by Brahman. The swaroopam
(reality-nature
of being as such), stiti (continuance of existence) and pravruiti
(actions) of all chit and achit entities are controlled by Brahman.
The Brahman owns everything for himself for his own purpose.
When the Gataka Sruthi is used to synchronize, the Abheda sruthi
verses mean to tell that nothing other than the Brahman qualified by
the universe as his body exists. In the same way when the Gataka
sruthi verses are used to synchronize, the bheda sruthi verses mean
to
tell that the Brahman, who is the soul of the universe, is different
from the universe, which is his body. Body and soul are different
entities but they are inseparably related. The body is therefore
called "Aprutak Sidha Visheshanam" meaning the body becomes the
inseparable attribute of the soul. The term "Aprutak Sidha" rules out
independent existence of the body. Without the soul, the body cannot
have swaroopam. stiti and pravruiti. Also, the soul has not mode
without the body and therefore the body called the mode (Prakaram) of
the soul.
This relation is to be eternally and inseparably present between the
soul and the body otherwise the concept itself is ruled out. For
example, assume that a man is supporting an object say "pot". Though
he is the supporter and the pot is supported, the man cannot be the
soul of the pot and the pot cannot be called as his body. This is
because it is possible that the same pot can be supported by someone
else (if he gives it to another person) or by something else say
ground (if he keeps it on the ground). The inseparable eternal
relation is not present here in this example.
Similarly in an example,
a man controls his servant by his order. Though the man is the
controller and his servant is controlled, the man cannot be called as
the soul of the servant and the servant cannot be called as his body.
This is because it is possible that someone else can control the same
servant. The inseparable eternal relation is not present in this
example also.
Follow another example where a man owns a land and gets
benefits from it. Though the man is the owner of the land, enjoys the
benefits from his land, and the land is owned and exists for the
purpose of the man, the man cannot be called as the soul of the land
and the land cannot be called as the body of the man. The inseparable
eternal relation is not present in this example also, as another
person can own the land if it is sold or seized.
The body-soul relationship between the Universe and the Brahman is
eternal and inseparable. The universe cannot exist without the
Brahman
and the Brahman is not without the universe as his body. Before
creation, the Brahman has the subtle Chit & Achit entities as his
body. He creates the universe by giving expanded form, name etc to
them. The form, name etc are given to the Chit entities as per their
karma, which is without a beginning. The Brahman after creating the
universe has the expanded universe as his body. Therefore the Brahman
is declared as the material cause and instrumental cause of the
universe. The Brahman has infinite divine qualities and is untouched
by all impurities of the universe as he is the soul and the universe
is his body.
This key concept of Visistaadvaita is declared by many verses in Veda
explicitly like
Thus the Pradhaana PratiTantram of Visistaadvaita is to be
comprehended.
After giving the brief idea of our pradhaana prati tantram of
Visistaadvaita Shree Vaishnava Sidhdantam, I proceed to give in brief
the tatva trayam in detail as per the vedic authority.
Tatvam refers to "Reality" or "Truth". As I have already told you
that
our sidhdantam is based on
prastaana trayam, the concepts in tatva
trayam are summarized from the pramaanam as follows. Tatva Trayam
deals with eternal three distinct elements. They are :
Each entity is described by two concepts. They are
Swaroopa Nirupaka Vishesanam - The basic essential (key)
characteristics of the entity without which its nature cannot be
identified, understood, and comprehended as distinguished/distinct.
For example the thumb impression identifies an individual human being
and therefore it is swaroopa nirupakam - the thumb impression is
Nirupita Swaroopa Vishesanam - After identifying the entity by
its
swroopa nirupaka vishesanam, understanding its other
attributes/characteristics, which further makes us to get educated
regarding it. After identifying an individual, his skin color,
hairstyle etc becomes nirupita swaroopa vishesanam - the skin color,
hairstyle etc are common across individuals.
The examples given for swaroopa nirupaka & nirupita swaroopa
visheshanam are only for understanding purpose as parallel ideas.
We will understand about Chit-Achit & Iswara as per the above
mentioned two concepts laid down in understanding things.
The Achit is otherwise called "Achetana Vastu". It is real. It changes
with time. It is insentient and thus has no knowledge and knows
nothing and it exists for the Jeevaatman. It is the insentient
material - the non-living thing. It is also called "prakruti -
pradhanam". It is generally the combination of the three gunas -
Satva, Rajas and Tamas in various proportions.
Actually, Achit is classified into the following categories:
Trigunya Maaya (Which is real (maaya is not to be understood as
falsehood/unreality - it is real and is the creation of Lord)) It is
otherwise called "misra satvam" - satva guna mixed with rajas and tamas
in variety of proportions. We live in this "misra satva prakruti". The
"leela vibhuti" of Vishnu is composed of this with "samsaara badha
jeevaas" living in it starting from Chaturmuka Brahma to
microorganisms.
Sudha Satva - Pure Satva based achit without the mix of rajas
and
tamas. It is divine and has "svayam prakaasa" even though it is an
achit. It is present only in the divine Shree Vaikunta Parama Pada
and
shines only for nityaas and muktas as per the wish of Paramaatma
Naaraayanan. The "nitya vibhuti" of Vishnu is composed of this with
nityaas and muktaas eternally serving the Lord in it.
Satva Soonyam - This is Time - Kaalam. Under its control,
trigunya
maaya undergoes changes constantly. It has no control in Parama Pada.
Time has divisions like kala, nimisham, muhurtam, ayanam etc.,. It
always runs in forward direction. During final destruction, kaalam is
also destroyed.
The chit is the "chetana vastu". It is sentient soul - the jeevaatman.
Our body is achit. Inside it (in the heart) is located the
jeevaatman.
It is "igyaana maya" - knowledge self and also has knowledge as its
guna
- attribute/charecteristic. This is called as its Dharma Bhota
Ignyaanam. Chit has "svyam prakaasatvam" ie., it knows itself as "I"
"Myself". It knows other things by using its "dharma bhota ignyaanam".
It is finite - "Anu" (finite) Swaroopa. It has "aananda" (bliss) and
"aananda maya". Like this countless souls are present in the universe.
The igyaana of each soul varies from that of another because of the
individual karma load it has from time immemorial. The soul is
immortal and cannot be killed or burnt or soaked or treated by any
materialistic manner. Its identity is - The Jeevaatman is the Sesha
(Owned) & Daasa (Servant) of Shreeman Naaraayana. Shreeman Naaraayana
is its only Seshie (Owner) & Prabhu (Lord). As per this real identity
of itself, It has to do eternal service to Shreeman Naaraayanan
alone.
The jeevaatmaas are further classified as :
Badha Jeevaatmaas - They are in the grips of samsaara (material
world) and their eternal time immemorial ("annaadi") karma bandanam.
They are under the influence of rajas, tamas and satva (the three
qualities of material world) and their condition is full of misery
and
sorrow in the name of worldly pleasures which are in fact ordeals and
agony.
Mukta Jeevaatmaas - They were actually griped by samsaara but by
the
divine grace of Aacharya and Bhagavat Bhaagavataas, got enlightened
by
the study of saastraas and upadesaas and had adopted bhakti or
prapatti (saranaagati) as per the saastraas and got liberated by the
grace of Shreeman Naaraayana. They reach Paramapada Shree Vaikuntam
and eternally serve the lotus feet of Shreeman Naaraayana and never
returns to this material world.
Nitya Jeevaatmaas - They are souls who are eternally free from
karma
and are always present with Shreeman Naaraayana Parabrahman in Shree
Vaikunta Paramapada eternally serving His lotus feet. Garuda,
Vishvaksena, Ananta Aadi Sesha are Nityaas. They are also referred to
as nitya soories.
Iswara is the Parabrahman Shreeman Naaraayana Paramaatma. He is
called
Vaasudeva, Vishnu. All names identify him as he is the soul of
everything. He is infinite, unchanging truth, infinite bliss
(aananda)
self, infinite knowledge self knowing everything. He is the creator,
sustaining everything and destroyer of everything. He is pure -
untouched by all impurities, has infinite divine qualities unique to
himself. He is the Lord Of Shree Lakshmi, Bhoomi and Neela Devi.
Vishnu is the Supreme soul of all chit and achit tatvas,
having all
chit and achit tatvas as his body, controlling everything, owing
nitya
and leela vibhoties, immortal and the only material and instrumental
cause of the universe, present inside and outside everything. He is
beyond the comprehension of all vedas, our mind and senses. He is the
only supreme self worshiped by all vedas, saastraas, yagyaas and all
karmaas and aaraadhanaas, tapas etc.,. He has infinite mercy. He is
the upaaya (means) and upeya(goal). He teaches the vedas to
chaturmuka
brahma and makes the saastras to be established in the world. He
grants moksha to those who adopt bhakti or prapatti (saranaagati).
His
body is divine sudhda satva maya subhaasraya.
Note: `Refer Iswara tatva
points that I explained when I explained Pradhaana Prati Tantram
also`.
He exhibits himself in five forms
Antaryaami, Haarda & Viswaroopa (Present inside everything, inside the jeevaatman
in the heart with a divine form, and having the universe as his form
and outside everything),
Archa Roopam - Worshiped in
106 (of this
world) divya desams as praised by Aalwars and Aacharyas, and in the
form of Saaligraama & in the form that we like to worship him in our
houses also.
Naaraayanan is always accompanied with Shree Lakshmi
and whatever applicable of Himself is also applicable for Lakshmi
with
a subtle difference. So this divine couple is the Iswara tatva.
Lakshmi even though is his wife, is actually inseparable with Him,
and
participates with him equally in all his divine forms and plays. Her
divinity gives glory to Vishnu and Vishnu is the divinity (Shree) of
Shree.
NOTE:
I think this lesson was bit tough. It has lot of concepts outlined
with Sanskrit terms. Please do not worry - all these will be
explained
in the next lesson with illustrations and elaboration step by step.
The aim of this lesson was just to make the reader to get introduced
to concepts. Further the terms Bedha sruti, Abedha sruti and Gataka
sruti etc., will be explained in detail in the next lesson.
"Pradhaana PratiTantram" of Visistaadvaita
"
Ya: Aatmani Thistan Ya: Aatmaanaam Antaro Yamayati
Yam Aatmaa Na Veda Yasya Aatma Sareeram" .
Tatva Trayam As It Is In Visistaadvaita Shree Vaishnava Sidhdantam