Indian Philosophy v2.c26.s41.2

Language: English

v2.c26.s41.2.1

From Rāmānuja's theory of knowledge, it follows that the real cannot be a bare identity. It is a determinate whole, which maintains its identity in and through the differences. While Rāmānuja is clear that there exists an absolute self, he is equally clear that every finite reality is an expression of this self. To make reciprocal interaction among a plurality of existents possible, the constituent elements of the world-whole must have a common bond of unity and interdependence, which must be a spiritual principle. Not only logic, but religious experience, demands a conservation of the finite and an admission of the infinite as a personal being. The sense of personal communion with God involves a real fellowship with an "other," divine personality. The nirguṇa Brahman, which stares at us with frozen eyes regardless of our selfless devotion and silent suffering, is not the god of religious insight. Śaṃkara’s method, according to Rāmānuja, leads him to a void, which he tries to conceal by a futile play of concepts. His nirguṇa Brahman is a blank, suggesting to us the famous mare of Orlando, which had every perfection except the one small defect of being dead. Such a Brahman cannot be known by any means, perception, inference, or scripture.¹ If the sources of knowledge are all relative, they cannot tell us of something which transcends experience; if the scriptures are unreal, even so is the Brahman of which they relate.

v2.c26.s41.2.2

In the ultimate reality called God we have determination, limitation, difference, other-being which is at the same time dissolved, contained and gathered together in the one. Finitude is in the infinite itself. Brahman has internal difference (svagatabheda) and is a synthetic whole, with souls and matter as his moments (cidacidviśiṣṭa).² The qualities of being (sat), consciousness (cit), and bliss (ānanda) give to Brahman a character and a personality. Brahman’s knowledge is immediate, and is not dependent on the organs of sense.³ He is all-knowing and has direct intuition of all. Brahman is the supreme personality, while the individuals are personal in an imperfect way. Personality implies the power to plan and realise one’s purposes. God is perfect personality, since he contains all experience within himself and is dependent on nothing external to him. The differences necessary for personality are contained within himself. The most prominent qualities of God are knowledge, power and love (karuṇa). Out of his love God has created the world, established laws, and helps constantly all who seek to attain perfection.⁴ While each quality by itself is different from the others, they all belong to one identity and do not divide its integrity of being. The Lord’s connection with them is natural (svābhāvika) and eternal (sanātana).⁵ These attributes are said to be abstract, as distinct from matter and souls, which are also called the attributes of God.

v2.c26.s41.2.3

Īśvara is the support (ādhāra) of his own essential qualities, as well as those of the objects dependent on him.¹ The Supreme has " a divine form peculiar to itself, not of the stuff of prakṛti and not due to karma."² A body is not a mere combination of the elements or something which is sustained by prāṇa or life-breath. It is not the seat of the senses or the cause of pleasure-pain. It is, according to Rāmānuja, " any substance which a conscious soul is capable of completely controlling and supporting for its own purposes, and which stands to the soul in an entirely subordinate relation."³ Though embodied, God does not suffer, seeing that karma, and not embodiedness, is the cause of suffering.⁴ He is the Lord of karma, for the latter by itself cannot give rise to the consequences. Action, which is non-intelligent and transitory, is incapable of bringing about a result connected with a future time.⁵ It is the supreme Lord that bestows the different forms of enjoyment in this and the heavenly world. We may say also that Brahman is devoid of form,⁶ though connected with various forms, for " the individual soul is connected with the shape of the body in which it dwells, since it participates in the pleasures and pains to which the body gives rise ; but, since Brahman does not share these pleasures and pains, it has no form."⁷ Brahman is not touched by the suffering of souls or the mutations of matter.

v2.c26.s41.2.4

All evil is the result of past wrong, the product of the soul's life in saṃsāra. God is in no way responsible for it. Above the endless succession of existences, he dwells in light, where no shadow can dim his glory.⁸ Such a life is possible for the liberated spirits also ; much more therefore for God.⁹