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| Sri Ramanuja | Nammazwar | Manavala Mamunigal |
| About the website:
This web site is a humble attempt to increase the
awareness of youth on Ramanuja tradition of SriVaishnavism
and the contribution of Aazhwaars and Poorvacharyas in the
propogation of this great philosophy as given to us by Sri
Manavala Mamunigal and for propagating the traditional
srivaishnava sampradayam especially for the Telugu
speaking members interested and attracted to
Srivashnavism. The major works and purvacharya SriSukthis
are mostly in Tamil and sanskrit. There are a few staunch
Srivaishnava families who were originally from Thuppul of
Kanchipuram, the famous birth place of Sri Vedanta
Desikar. More than two centuries ago these families were
asked by the great VAnamAmalai mutt direct establishment
by great MaNavaLa MAmunikaL to go to Andhra coastal area
for the propagation of Srivaishnava Sampradayam as
preceptors for the various Kings and Jamindars etc. Till
today, these families are following the traditions and
continue to serve. However the present generation has lost
the touch with Tamil langauage and are unable to enjoy the
great legacy and the philosophy of our Azhwars and
Acharyas. This is an attempt to rekindle the interest and
provide the generation with the various inputs on our
Sampradayam. It is requested that all to visit the web
site and offer the suggestions for improving. |
Latest Updates on 24-May-2020
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| Srimaan Appalacharya Swami | Srimaan Sribhashyam Srinivasacharyulu | Srimaan Raghunathacharya Swami |
Dear RAmAnuja DAsas and Asthikas,
In this posting we shall continue with the refutation of the mukti-said to be devoid of any attributes or qualities.
Further to what Sri S'ankara mentioned about the meaning of word "NirguNa", the same Sri S'ankara while giving the commentary for the words "satya dharma trivikramah – सत्य धर्मा त्रिविक्रमः –" of Sri Vishnu sahasranAma s'abdas- wrote "satyAh jnAnAdi yosya dharmAh – iti satya dharmAh". From this it can be seen that the meaning of the above explanation is – "the qualities of knowledge etc of ParamAtma are eternal (true), natural, and not appended. However there is a possibility of this explanation being interpreted to have been told are only for the sake of convenience in day to day usage only. But the same logic should apply to Jiva also. More than that, it has not added anything extra. Hence, the intention of Sri S'ankara is clear that these qualities such as jnAna – the knowledge etc., have been qualified to be eternal – having satyatva or nityatva.
The proposed nirguNamukti for Jiva – the release which is totally devoid of any qualities can be thus seen to be not supported by the scriptures in the same way the Brahman – the ParamAtma devoid of any attributes or qualities is not supported by any scriptures.
Now coming to the oft quoted scriptural sentence "Brahma Veda brahmaiva bhavati – ब्रह्म वेद ब्रह्मैव भवति" in support of the idea of a Jiva attaining mukti devoid of any qualities similar to Brahman devoid of any qualities – again not supported by the scriptures, does not mean that this Jiva becomes that Brahman only. A person, who performs a yAga propitiating Vishnu Deva, is said to become Vishnu after the yAga being successfully completed – by the sentence "vishNureva bhootvA imAn lokAn abhijayati". Though the sentence appears to say so prima facie, the word "Eva" is not a word to indicate decidedness, but it only shows similarity like the word "iva" and the meaning stands to be the yAgakarta – the performer of the yAga becomes one with highest status and regards like Vishnu. This meaning is accepted universally.
In the same way, here the word Eva in the word "brahmaiva" does not decidedly mean that the doer will become Brahman but he will become similar to Brahman and his natural eight qualities are revealed and he will become mostly similar to the Brahman – the ParamAtma. Hence it can be concluded that the mukti ` the release, said to be unifying with Brahman is not supported by the scriptures and vEdas. More over the Mukti as Unifying with Brahman is in contradiction to the s'ruti vAkya "niranjanah paramam sAmyam upaiti – निरञ्जनं परमं साम्य मुपैति".
Hence the idea of mukti as unifying with Brahman is thus stands rejected.
Further the statement of the advaitin, that the Jiva in this state is still being covered by some more ignorance and hence this is not the absolute release or moksha, is also in contradiction to the scriptural evidences. By the words "puNyapApe vidhUya – पुण्यपापे विधूय", the total destruction or removal of the heinous deeds has been told. Further the word "niranjanah – निरञ्जनः" establishes that this Jiva becomes totally free form the connection with the primordial matter – the PrakRiti or connection with ignorance – the Avidya and hence this release is the ultimate and absolute, which is totally devoid of any connection with the PrakRiti – the primordial matter. This word niranjanah itself refutes his postulation mukti devoid of attributes and unification with the Brahman.
To continue.
In the next posting we shall continue the 3rd mantra of the 5th khanDa of the Upanishath, with a new Akshepa – the objection arising..
dAsoham
aDiyen
Srinivasa RAmAnuja DAsan.