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Re: 'Akshara' etc. in the BhG

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Mani Varadarajan • April 11, 2002 


Martin Gansten writes:
> In general, I find that Ramanuja's eisegesis, particularly of
> the BhG, takes the form of exaggeration: overstating a tendency
> which is already in the text. (For instance: the BhG clearly
> advocates karmayoga over jnanayoga. Ramanuja overstates this
> case to the point where jnanayoga is said to be possible only
> for disincarnate beings!)

Martin, 

While I agree with your overall observation, can you point out
where Ramanuja says this about jnAna-yoga?  As I have understood
the bhAshya, Ramanuja only says that success in jnAna-yoga is
difficult and only possible for a very advanced aspirant, but it
is nonetheless possible.

My take on Ramanuja's Gitabhashya is that I find it to be
the most careful reading of the text. Ramanuja always takes 
into account the context and comments appropriately (e.g., the 
many different usages of the word 'brahman' in the Gita).  
I also think his interpretation rings psychologically true 
in terms of the process of yoga.  

Yes, there are a few places where I have to admit that I would be 
hard pressed to convince an impartial observer that Ramanuja's 
interpretation is not without difficulty (e.g., the different 
meditations on the ParamAtman outlined for the three different 
aspirants in Chapter 8).  At the same time, as you say, in each 
situation the tendency toward these interpretations is there in the 
text and it certainly would be hasty to conclude that Ramanuja is
wrong.

As my friend Krishna Kalale/Kashyap once remarked, of the
three classical commentators s on the Gita, Sankaracharya
is the boldest (reading monistic Advaita in an avowedly 
theistic text), Ramanuja's is closest to the intention of the
original, and Madhva's is the most theistic (reading references
to the ParamAtman wherever the jIva is actually intended, 
i.e., the first six chapters).

aDiyEn rAmAnuja dAsan,
Mani





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