We know an object by its defining characteristics - In sanskrit it is called 'Swaroopa Niroopaka Dharmam" - i.e. the characteristic (dharmam) that proves or establishes without doubts/questions (niroopaka) that the object is what we know it is (Swaroopa). We cannot see the Jeevatma. Therefore it is even more important that we know it by its defining characteristics.
Three special characteristics define the Jeevatma - Anandatvam, Gyanatvam, and Seshatvam. Out of these three, the former two are agreed upon by Advaitis also. However, they define the Jeevatma as Gyanam and Anandam - ie, its Swaroopam (composition) itself is Gyanam and Anandam. The Advaiti, since he believes in a nirguna Brahmam, and that the Jeevatma is the same as the Brahmam, extends the nirgunatvam to the Jeevatma as well. However, Swami Ramanuja counters it stating that Nirgunatvam (characteristic-less-ness) itself is a characteristic defining the Jeevatma in that case - and therefore nothing can exist without Guna. The Advaiti therefore also does not agree with calling Anandatvam and Gyanatvam as swaroopa niroopaka dharmam of the Jeevatma - instead calling its as Gyana Swaroopan and Ananda Swaroopan.
Seshatvam (Being a part or sesha of the Brahman) is a unique characteristic that arises out of the Visishtadvaitic interpretation called Sharira-Atma Bhavam (SAB) that I described in the earlier post. Since the Jeevatma is the body of the Antaryami, it is completely controlled by its owner (Antaryami) at all times. However, since the Jeevatma is encased in this physical body, the human mind (a sookshma sharira, and extension of the physical body) mistakenly identifies itself with the human body.
Another important Visishtadvaitic principle arises from the Seshatvam - called Ananyaarhatvam. Since there is only one Brahamam that merely by a wish became the various physical universes, the Jeevatma is Sesham "ONLY" to that one Brahmam and none other. This principle that the Jeevatma is sesham only to that one Brahman and no other is called Ananyaarhatvam. Since the Shastras describe the Brahamam to be Narayana, one will often find Visishtadvaitis refraining from worshipping other Devatas like Brahma, Shiva, Durga, Parvati, Shakti, Ganesha or Skanda.
Ananyaarha Sheshatvam is an important defining characteristic of the Jeevatma, unique to Visishtadvaita, Swami Ramanuja's school of existential philosophy.
Three special characteristics define the Jeevatma - Anandatvam, Gyanatvam, and Seshatvam. Out of these three, the former two are agreed upon by Advaitis also. However, they define the Jeevatma as Gyanam and Anandam - ie, its Swaroopam (composition) itself is Gyanam and Anandam. The Advaiti, since he believes in a nirguna Brahmam, and that the Jeevatma is the same as the Brahmam, extends the nirgunatvam to the Jeevatma as well. However, Swami Ramanuja counters it stating that Nirgunatvam (characteristic-less-ness) itself is a characteristic defining the Jeevatma in that case - and therefore nothing can exist without Guna. The Advaiti therefore also does not agree with calling Anandatvam and Gyanatvam as swaroopa niroopaka dharmam of the Jeevatma - instead calling its as Gyana Swaroopan and Ananda Swaroopan.
Seshatvam (Being a part or sesha of the Brahman) is a unique characteristic that arises out of the Visishtadvaitic interpretation called Sharira-Atma Bhavam (SAB) that I described in the earlier post. Since the Jeevatma is the body of the Antaryami, it is completely controlled by its owner (Antaryami) at all times. However, since the Jeevatma is encased in this physical body, the human mind (a sookshma sharira, and extension of the physical body) mistakenly identifies itself with the human body.
Another important Visishtadvaitic principle arises from the Seshatvam - called Ananyaarhatvam. Since there is only one Brahamam that merely by a wish became the various physical universes, the Jeevatma is Sesham "ONLY" to that one Brahmam and none other. This principle that the Jeevatma is sesham only to that one Brahman and no other is called Ananyaarhatvam. Since the Shastras describe the Brahamam to be Narayana, one will often find Visishtadvaitis refraining from worshipping other Devatas like Brahma, Shiva, Durga, Parvati, Shakti, Ganesha or Skanda.
Ananyaarha Sheshatvam is an important defining characteristic of the Jeevatma, unique to Visishtadvaita, Swami Ramanuja's school of existential philosophy.
No comments:
Post a Comment