Contents
Srimad Bhagavad Gita -Ramanujacharya
Chapter-13 Prakṛti-Puruṣa-vivek Yogaḥ
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The Advaitin claims that this passage teaches absolute identity between the Jīva and Iśvara. Rāmānuja’s position is that the relationship is not one of absolute ontological identity but only one of identity of reference of several inseparable entities to a common substratum — known technically as Samānādhikaraṇya or co-ordinate predication. The literal meaning of the expression is 'the relation of abiding in a common substratum'. The relation of the Jīva and Prakrti to Iśvara is as of body and self or as a mode (Prakara) and its substratum. The relation between the body and Self of an ordinary being is, only separable at death. But it is inseparable in the case of Iśvara and this Jīva-cum-Prakrti ‘body’. In this sense Iśvara is the Field-knower (Kṣetrajña) of the Field (Kṣetra) constituted of all individual entities sentient and insentient, just as in each individual personality the Jīva and the body are the field-knower and the field respectively. Being in co-ordinate predication (Samānādhikaraṇya), Brahman is an inseparable but mutually distinct complex of the Prakrti, Jīva and Iśvara. the cosmic mode of body constituted of Prakrti and Puruṣa is at intervals in alternate states of latency and patency (Pralaya and Sṛṣṭi or dissolution and manifestation). As the Essence-self of a complex whole, He can be denoted by any of the terms entering into it—Iśvara, Prakrti or Jīva. Brahman is sometimes mentioned in the Vedas as Asat (non-existent) when everything is in latency in Pralaya, and as Sat (existent) when all entities are in manifestations (Sṛṣṭi). All these expressions denote Him only. He is described in some texts as attributeless. It means only that He is without any undesirable negative qualities. He is on the other hand endowed with countless auspicious attributes. tat kṣetraṃ yacca yādṛk ca yad vikāri yataśca yat | |
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