Lessons prepared by
M.S.HARI Raamaanuja Daasan (mshari@usa.net)
Post your queries to
visistadvaitha-tutorial-discussion-group or send mail to M.S.Hari, the author of this tutorial.
The Vedaanta is composed of declarative statements, which impart knowledge regarding the Brahman's Swaroopa (reality-nature), Roopa (Form), Guna (Attributes/Characteristics), Vibhuthi (Property) and Iswaryam (Lordship). Let us do a brief analysis of certain verses of Vedaanta. The Upanishad (Vedaanta-Sruthi) Verses are of three types.
The Abheda Sruthis seems to state that the universe (all chit and achit entities) and the Brahman are one and the same. They seem to convey the identity of the universe and the Brahman.
The Bhedha Sruthis seems to categorically declare the difference between the Brahman and the universe.
The Ghataka Sruthi synchronizes the above two types of sruthis and
resolves the apparent contradiction in the above mentioned two types
of Sruthis. The explanation follows. The following paragraphs are
written as simple as possible but still requires lot of concentration
to comprehend the meaning of the same. It is requested that the
reader
should carefully and fully read these paragraphs and then comprehend
the same.
"Tat Tvam Asi", "Sarvam Kalu Idam Brahma",
"Aham Brahmaasmi" are a
few
verses amoung the Abedha Sruthis.
"Tat Tvam Asi" seems to tell that the Jeevaatman (Chit) and the
Brahman (Iswara) are one and the same.
"Sarvam Kalu Idam Brahma" seems to tell that the universe and the
Brahman are one and the same.
"Aham Brahmaasmi" seems to tell that "I (Jeevaatman) am the Brahman".
These verses have declared that the universe and the Brahman are one
and the same.
On the other hand, the Bheda Srutis
"Prutak Aatmaanam Preritaaram cha mathva jushtasthathastenaamrutavamethi",
"Bhoktha Bhogyam Prerithaaram
cha mathva sarvam proktham trividham brahma ethat",
"Nithyo Nithyaanaam chethanas chethanaanaam Eko bhayuuaam yo vidadhaathi kaamaan",
"Pradhaana Kshetragjnyapathirgunesha:",
"iGnyaagnyow iDvaavajaaveesaaneesow"
"Prutak Aatmaanam Preritaaram cha mathva
jushtasthathastenaamrutavamethi" means that the Jeevaatman who
comprehends and does Bhakthi that he is different from Brahman, who
rules him, becomes blessed by the Brahman's grace and by this
knowledge of Bhedam (difference between Jeevaatman and Brahman),
attains liberation (Moksha). This sruthi not only confirms the
difference between the Jeevaatman and the Paramaatman (Brahman) but
also stresses that the "Tatva-iGnyaana" (Knowledge about the reality
of chit, achit and Iswara that are different from one another) is a
means for attaining liberation.
"Bhoktha Bhogyam Prerithaaram cha mathva sarvam proktham trividham
brahma ethat" means "Bhotha" is Jeevaatman (Chit) who enjoys the
results of his own karma. Bhogyam is Achit that is enjoyed by the
Jeevaatman according to his own karma. Preritha denotes Iswara who
controls all the Chit and Achit entities. Further "cha mathva sarvam
proktham trividham brahma ethat" in this verse confirms that the
Brahman has the Chit and Achit as his modes/forms and he is with his
own unique reality. Therefore the Veda has clearly ascertained the
reality of three different entities namely chit, achit and Iswara.
"Nithyo Nithyaanaam chethanas chethanaanaam Eko bhahuunaam yo
vidadhaathi kaamaan" clearly states that among the innumerable
eternally existing Aatmans, an Aatman is eternally existing who is
distinguished from all the Aatmans as he grants and fulfills the
wishes of all the other Aatmans. Amoung the inumerable Aatmans who
have knowledge, there exist an Aatman who is having knowledge who is
distinguished from all the Aatmans as he grants and fulfills the
wishes of all the other Aatmans. Here the Veda has clearly declared
that the Iswara is different from the Jeevaatmans as it says "That
One
Aatman who is different from all other Aatmans because of his
unparalleled and unsurpassed supreme qualities that are unique to him"
"Pradhaana Kshetragjnya pathir guNesha:" means that Iswara is the
Lord
is of Achit and Chit and Iswara is with divine qualities namely
Power,
Strength, Lordship, Firmness, Knowledge and Glory which are beyond
the
reach of all words and sense organs.
"iGnyaagnyow iDvaavajaaveesaaneesow" means that there are two
entities which are eternal of which one is the Iswara and the other
is
Jeevaatman which is different from Iswara. Iswara is omnisecient.
Jeevaatman is ignorant. Therefore this verse also ascertains the
difference between chit, achit and Iswara.
From the above discussion and literal meaning of the verses, the Veda
appears to have mutually contradicting statements. We have to accept
one type of statment and reject the other otherwise both lose their
nature of being source of knowledge. Which type of the sruthi is to
be
accepted and which is to be rejected? There is no answer for this
question in the Veda. Both (Abheda and Bheda) sruthies are in the
same
Veda and therefore both need to be accepted as authority. When one
studies the Veda very carefully, he finds another type of Sruthis
called Ghataka Sruthis which reconcile these two (Abheda and Bheda)
and does a synthesis and establishes that both these (Abheda and
Bheda) sruthies convey the same meaning but in different angles
without any contradiction.
What does "Ghataka Sruthi" convey?
The Ghataka Sruthi declares that the Brahman is the inner controler
(Antaryaamin - Aatma) Soul present inside all chit and achit entities
and all chit and achit entities are the body (Sareeram) of Brahman.
This Sareera-atma Bhaavam (body-soul) relationship between the
universe and the Brahman is conveyed by the "Ghataka Sruthi" This
makes it clear that both the Abheda and Bheda sruthis convey the same
meaning without any contradiction. The Veda is therefore consistent
in
imparting knowledge regarding Brahman. It is explained in detail as
follows:
The Ghataka Sruthies are
"Ya: Pruthviyaam tishtan prutviyaa antharo
yam pruthvii na veda yasya pruthvii sareeram",
"Ya: Aatmani tishtan
aatmano antharo yam aatmaa na veda yasya aatmaa sareeram",
"ya:
pruthviimaantharo sancharan yasya prthvii sareeram yam pruthvii na
veda, yo aksharamanthare sancharan yasyaaksharam sareeram yamaksharam
na veda yo mruthumanthare sancharan yasya mruthussareeram yam
mruthyurna veda esha sarvabhootaantaraatmaa apahatha paapmaa divyo
deva: eko NaaraayaNa:",
"iDvaa suparNaa sayujaa sakhaayaa samaanam
vruksham pareshasvajaathe - tayoranya: pipalam swaadvathyanasnan
anyoo
abhichaakaseethi",
"Antha: pravishta saastha janaanaam sarvaatma",
"Tath Srushtvaa thadevaanupraavisath tadanupravishya sachcha
ityaachchaabhavath",
"Satyam chaanrutham cha satyamabhavath",
"Anena jeevenaanmanaa".
The explanation of Ghataka Sruthis with its usage in synthesis of
Bheda-Abheda Sruthis will be continued in the next lesson. Also why
the Veda talks uses Bheda and Abheda sruthis in this manner will also
be elaborately explained.
The personal interpretations of these Sruthi Vaakyaas given by many
people like "Adi Sankara", "Madhwaa" will also be discussed for
better
understanding of Visistaadvaita and to understand that Visistaadvaita
is the only purport of Prasthaana Traya, logical, practical and the
ultimate philosophy. The readers are requested to devote time more
and
concentrate more on these lessons as the concepts are going to be
explained in detail with intricacies.
Abheda Sruthi
Bheda Sruthi
declare that the Chit, Achit and Iswara are
different from one another and are well distinguished entities.
Ghataka Sruthi