1A. In a book on Sri Vallabhacharyar, it is mentioned that he has accepted most principles of Vishistadvaitam, excepting a few. What are the differences between Srivallabhacharyar’s Suddha Advaitam (Pure non-dualism) and Ramanuja’s Vishistadvaitam?
1B. Adishankara said that this world is an illusion and Ramanuja said that the world is real but impermanent. Kindly clarify the Pramana from the Vedas that support that the world is real.
1C. As per the Vishistadvaitam, the sentient (Cit) and the insentient (Acit) beings are the body of Emperuman and Emperuman is the soul (one who has the body). If indeed we are together with Emperuman, why do we not have the capability to be omnipresent like Him?
1D. Bhagavad Ramanuja in his Gita Bhasyam says that Karma yoga is superior to Gynana yoga because instead of being seated at a single place for a longer duration, it is the nature of human beings to be involved in physical activities. He has also said that this will not lead the younger generation astray.
1E. Though prapatti is the means and Emperuman is the objective, kindly clarify how to perform Karma yoga.
Vidwan’s reply:
1A. Vallabhacharyar’s doctrine is Suddha Advaitam. In Shankara’s Advaitam, he says that the Supreme Being has ignorance (Avidya), which is a deficiency. Advaitam means One (Single). Means, there is only the Brahmam (Supreme Being). But it has the defect called ignorance. Suddha Advaitam states that Brahmam does not have any defects whatsoever and is in pure form. Vishistadvaitam means that Brahmam is specifically or uniquely together with the sentient and insentient beings. Brahmam, Cetana (Cit) and Acetana (Acit) are different. But, Bhagavan the Brahmam, is an in-dweller (Antaryami) within the sentient and insentient beings. This is not accepted by the Suddha Advaitam. Advaitam means only the Brahmam alone exists and the rest are all reflections of the Brahmam; the Jiva, Acetana, Cetna, etc. are all Brahmam. We say that in everything Brahmam is the in-dweller. Bhakti Marga is said to be a part of Suddha Advaitam.
1B. At several instances in the Vedas, it is said that all the worlds were created by Bhagavan, He is an Antaryam in all the worlds and He rules these worlds. All the worlds, including the Bhuloka, the upper loka-s, Srivaikuntham are property, wealth of Bhagavan, similar to our properties such as houses, etc. The Vedas term this as Vibhuti. Vedas say that He creates, protects, etc. This is an important Pramana that the world is real.
1C. It is mentioned that both the Cit and Acit are the body of Emperuman. Bhagavan dwells both inside and outside of this body. This implies that wherever there is a body, Bhagavan exists and not otherwise. That is, it does mean that wherever Bhagavan exists, the body also exits.
Example: Space or Ether is spread everywhere. We are stuck to space. This does not mean that wherever space is spread, we are also present. Wherever we are, the space is present.
When omnipresent (Vibhu), one pervades, and another is associated with. This is the rule of Vibhu.
1D. There is no question in this, kindly let us know what the question is.
1E. Without performing Karma yoga as a means and instead if we perform our karmas as offerings to Bhagavan, it is Karma yoga. When it is not a means, we are on the path of Karma, Bhakti, and Gyana yoga. Hence, we must perform all our duties with the thought that we are not the performers, and offer the fruits of karma to Bhagavan, it is like a Karma yoga.
Sri U. Ve. Vasudevacharyar Svami, while on the discourse of Kaisika Purna, said that like how Sriramapiran in Ramayana accepted sharanagati of Vibhishana at once, Nambaduvan accepted the sharanagati of the Brahmarakshas straight away. But Svami Desikan has not mentioned this sharanagati in the Abhaya Pradana Saram. What is the reason?
Vidwan’s reply:
Svami Desikan indicated some of the sharanagati-s as examples in his Abhayapradana saram. He might have mentioned a few sharanagati-s as examples. The others do not become non-existent just because Svami has not mentioned them.
He has primarily highlighted sharanagati involving Perumal, along with the sharanagati-s from Itihasa-s as mentioned by the ancestors.
Nambaduvan Brahmarakshas sharanagati exists. Mentioning only this must be taken as an analogy for other sharanagati-s that exist.
Are there any simple Perumal Thayar thaniyan or shloka that can be recited in public spaces?
Vidwan’s reply:
Shlokas like Srituti can certainly be recited. Even when not able to recite in its entirety, the first and last shlokas can be recited.
