01-25-2005, 12:16 AM
<!--QuoteBegin-Sunder+Jan 24 2005, 12:15 PM-->QUOTE(Sunder @ Jan 24 2005, 12:15 PM)<!--QuoteEBegin--> Gangajal ji, one quick question on Sri Ramanujacharya's comments on Srimadh Bhagavad Geetha. If he indeed maintains the 'all consciousness theory' uniformly, could you tell me how he interprets the 13th chapter of the Gita.
<i>"kshetra-gnyam chaapi maam viddhi sarva-kshetresu bhaarata
kshetra-kshetragnyayor gnyanam yat tath gnyaanam matham mama"</i>
Shri Bhagavaan says, that In all the fields (bodies), know me as the knower. i.e. Even though there is a discontiguous spread of inert matter, the consciousness across them ALL (SARVA Kshetrashu), are one and the same. There cannot be two knowers (Gnyaatha.)
If I prick my little finger on my left hand with a pin. The pain seems to be localized to the finger. It seems as if the finger feels the pain. Even the fingers next to it does not feel the pain as it is localized. But in reality, it is the brain - with the help of the nerves - that is processing this information. If each finger had it's own consciousness, then who will it convey to centrally, and how will this body be able to exist as a cohesive unit ?
Similarly, the world will not be a cohesive unit of collective experiences if there exists multiple (distinct) consciousness. Vedanta definitely talks of Vyashti (individual) and Samashti (collective) in terms of jeevathma, and Ishwara. But denying a Samashti Consciousness in favor of pure Vyashti is what intrigues me.
Cutting short. Could you let me know of the Bhashyam for this shloka according to Vishishtadvaitha. <!--QuoteEnd--><!--QuoteEEnd-->
Sundar ji,
Actually this shloka is easy to understand. Ramanujacharya states that Narayana is the common SELF of all the Jivas. Just as we have bodies of which our Atman is the self, similarly we collectively make up the body of Narayana while Narayana is the common SELF of all.
<i>"kshetra-gnyam chaapi maam viddhi sarva-kshetresu bhaarata
kshetra-kshetragnyayor gnyanam yat tath gnyaanam matham mama"</i>
Shri Bhagavaan says, that In all the fields (bodies), know me as the knower. i.e. Even though there is a discontiguous spread of inert matter, the consciousness across them ALL (SARVA Kshetrashu), are one and the same. There cannot be two knowers (Gnyaatha.)
If I prick my little finger on my left hand with a pin. The pain seems to be localized to the finger. It seems as if the finger feels the pain. Even the fingers next to it does not feel the pain as it is localized. But in reality, it is the brain - with the help of the nerves - that is processing this information. If each finger had it's own consciousness, then who will it convey to centrally, and how will this body be able to exist as a cohesive unit ?
Similarly, the world will not be a cohesive unit of collective experiences if there exists multiple (distinct) consciousness. Vedanta definitely talks of Vyashti (individual) and Samashti (collective) in terms of jeevathma, and Ishwara. But denying a Samashti Consciousness in favor of pure Vyashti is what intrigues me.
Cutting short. Could you let me know of the Bhashyam for this shloka according to Vishishtadvaitha. <!--QuoteEnd--><!--QuoteEEnd-->
Sundar ji,
Actually this shloka is easy to understand. Ramanujacharya states that Narayana is the common SELF of all the Jivas. Just as we have bodies of which our Atman is the self, similarly we collectively make up the body of Narayana while Narayana is the common SELF of all.