It is well known that though the Visiṣṭādvaita Siddhanta was prevailing even before Śrī Rāmānuja, it was explained thoroughly by him only. Śri Rāmānuja’s Śrī Bhāṣya, the famous commentary on Brahmasūtras of Badarāyaṇa, not only explains the purport of the Sutras on the basis of Upanisadic-scriptures, but also establishes the relationship between the world and the Isvarā i.e Śarira Śariribhāva and the attributes of the Īśvarā, relying on the Vedic-scriptures. He took great pain to prove that there is no contradiction between Vedic-sentences. The sentences which proclaim that anything other than the Brahmasvarupa is only illusory and not true
and the sentences which utter the difference between the Brahman, the sentients and the non-sentients shall be known to attain the Liberation are not contradictory. To understand the purport of these sentences, one has to read the Ghataka Śrutis i.e the scriptures which unite the abovesaid types of scriptures.
These scriptures make us understand that the identity between the world and The Brahman explained in the scriptures is not oneness of the world and The Brahman, but the oneness of The Brahman, qualified by the world.
The difference, explained in the scriptures is true, since the world and The Brahman are separate entities. The relation between The Brahman and other substances is Sarira Sariribhāva. To establish this Sarira Śariribhāva, Śrī Rāmānuja utilizes enormous number of Śruti, Smṛti and Brahmasūtras, besides arguments in Śrībhāṣya.
While explaining his theory, Sri Ramanuja refutes the view of advaitins in regard to avidya etc. He elaborates the trueness of the world and the holy attributes of The Brahman.
In this book, I have dealt with the objections, raised by some advaitins that the views which are refuted by Śrī Rāmānuja, in Śrī Bhāṣya’s Jijñāsādhikaraṇa are not at all of advaitins and Śrī Rāmānuja and Sri Sudarsanabhaṭṭa (author of Śrutaprakāśikā) don’t really understand the intention of advaitins.
This work is being printed as introduction to Śribhāṣya edited by me.
Significance of Jijñāsādhikaraṇa of Śrībhāṣya.
Though Śribhāṣya deals with advaita doctrines in most of adhikaranas (chapters) wherever discussion is needed. The first four chapters of Śrībhāṣya deal comprehensively with advaita doctrines and arguments. The first chapter Jijñāsādhikaraṇa is devoted to the refutation of advaita theories. Śrī Rāmānuja elaborates his position in this chapter and establishes his stand with quotation of plenty of Vēdic, Smṛti and Sūtra scriptures.
Śri Rāmānuja primarily uses Paṇcapādika Vivarana to set up the Pūrvapakṣa and for reputation relies on scriptures and works of Sri Yamunacharya etc. He is very careful about non-contradiction with any reputed Sastra like Vyakarana.
[[ii]] The structure of the first chapter occupies very small portion. It establishes that the grasping of function of words is possible, even in the case of non-action conveying words (सिद्ध-पर-शब्दाः). Before that structure of the chapter, Śrī Rāmānuja extensively discusses the following subjects
- The meaning of the sentences like तत्त्वमसि सत्यं ज्ञानमनन्तं ब्रह्म
- Trueness of difference
- Mere intellect is not an object of any true cognition
- The falseness of the world can not be inferred by any means
- The Brahman, being not revealed by the mind (3:41).
- The illusory Vedas are not potent to convey the real Brahman.
- The Vēdās and Smrtis do convey only Saviśēṣaḥ
- Seven untenablities regarding avidya (The Ignorance).
Thus, to attain comprehensive understanding of Śribhāṣya, the study of Śrībhāṣya’s Jijñāsādhikaraṇa is very essential.
Goal
I have taken some parts of this chapter for discussion in this book. My endeavor is to collect some objections and defend the Śribhāṣya following the commentaries of great Acharyas like Sri Vedantadesika. I have chosen this work to enhance my understanding of Śribhāṣya.
Acknowledgements
If anything is found valuable in this work, it is due to the blessings of my Acharya Sri U.Ve.Navalpakkam (Ayya) Swamy. I pray with the readers to ignore the errors. iii I place my sincere pranamas with all humility and heartfelt thanks to His Holiness Srimad Azhagiya Singar and Sri Nrisimha Priya trust for giving this opportunity. I also express my gratitude and Praṇāmās to my teacher Mahamahopadhya Sri U.Ve.N.S.R.Tatacharya Swamy, who has gone through the text on my request.
02/12/2006
Tirupati
[[iv]]
K.E.Devanathan