
LESSON 7  VISISTADVAITA OF RAMANUJACARYA

INTRODUCTION:

Visistadvaita philosophy accepts 3 fundamental entities as ultimate reality.
They are acit (matter), cit (individual self) and Isvara (God). Matter and
individual self are absolutely dependent on Isvara for their existence, the
dependence being similar to that of body upon the self. The universe forms the
body of Isvara, and He is the Universal Self not only of the unconscious matter
but also of the conscious selfs. Body is that which an indwelling self supports
and controls for its own services. Similarly matter and selfs, being the body
of Isvara, are supported and controlled by Him for His own purposes. This is
the unique view of Sri Ramanuja  of the relation of `aprthaksiddhi'
(inseparability)  in which Isvara stands to the world consisting of matter and
selves. The inseparable relation of body to self, in terms of which the
relation of the world to Isvara is conceived, brings out clearly the intimate
connection that subsists between `visesya' (substance) and `visesanas'
(attribute). Isvara is the substance and the world of matter and selfs form his
inseparable attributes. Therefore the inseparable unity of matter, selfs and
Isvara constitute the Reality Isvara, the substantive element, who directs and
predominates over the attributive elements. Though the world of matter and
selfs have a real existence of their own, they are entirely subject to the
control of Isvara in all their conditions. Sri Ramanuja's system is called
Visistadvaita, since the attributive elements (matter and selfs)  visesanas
and substantive element (Isvara)  visesya form a synthesis (visista) of
non-duality (advaita)

SCRIPTURES:

Those scriptures that establish the Supremacy of Lord Narayana like the
`Ramayana', the oldest epic; the `Mahabharata' which is regarded as the fifth
Veda; the `Bhagavad gita', `Pancaratra Agamas'; the `Sattvika Puranas especially
Visnu and `Bhagavata Puranas'; `Dharma Sastras' expounded by great sages such
as Manu, Yajnavalkya, etc., the Mula Veda  a branch of Vedas which is
considered as the root of Pancaratra. Among the Upanisads the most important
ones which acknowledge Narayana as Supreme Being are `Subala', `Katha',
`Nrsimhatapaniya', `Gopalatapaniya', `Brahma-bindhu' and `Narayana'.

BRAHMAN:

As mentioned earlier, according to the Visistadvaita Vedanta, the ultimate
Reality or Brahman referred to in the Upanisads is a personal God. This Brahman
is qualified with infinite auspicious attributes (`ananta-kalyana-guna-
visista'). That ultimate reality is Lord Narayana, the first cause of the
universe. One other term which signifies the fuller meaning of the concept of
Ultimate Reality is Visnu. It means that which pervades everything (`visulr
vyaptau'). It is therefore used as synonymous with Brahman or Narayana.
The Supreme Being, Narayana possesses six attributes (`sadgunyavigraham
devam'); `jnana', `aisvarya', `sakti',`bala', `virya', and `tejas', besides the
infinite auspicious qualities of love, mercy, kindness, etc.

5-fold forms of Isvara:

PARA

VIBHAVAS [Narayana accompanied by Sri, Bhu and Nila]

ANTARYAMIN [Who abides in the region of the heart of individual self]

VYUHA [Vasudeva, Sankarsana, Pradyumna, Aniruddha.]

Of these, Vasudeva is replete with the six qualities. Other three vyuhas are
also qualified by all six gunas, they, however, are characterized by two
predominant gunas. Sankarsana is filled with knowledge and strength. Pradyumna
possesses in highest degree lordship and virility. Aniruddha has consummate
potency and splendor. Each vyuha has two sets of activities-cosmic and
ethical.
According to Ramanuja, Sankarsana, Pradyumna and Aniruddha are the beings
ruling over the individual selves, internal organs and organs of egoity; and
consequently Sankarsana is denoted by 'jiva', Pradyumna by 'manas' and
Aniruddha by 'ahankara'.
The (cosmic) activities of Sankarsana are to destroy the universe and propound
scriptures. Pradyumna creates the universe and introduces all dharmas.
Aniruddha protects the creation and makes known tattva. The ethical activities
of the three vyuhas are declared to be teaching (i) by Sankarsana of sastra or
"theory" namely of monotheism (ekantikamarga), (ii) by Pradyumna, of its
translation into practice (tatkriya); and (iii) by Aniruddha, or the gain
resulting from such practice (kriya-phala), liberation.

ARCA

Is a special form which without remoteness of space and time, accepts for its
body (any) substance chosen by the devotees, and descends into it with a
non-material body; He becomes dependent on the worshiper for bath, food,
sitting, sleeping, etc.; bears everything and is (with knowledge and other
attributes); (He) is present in houses, villages and towns, sacred places,
hills etc. He is fourfold because of the difference as svayamvyakta 'daiva'
(consecrated by the divine beings), saiddha (consecrated by sages and 'manusa'
consecrated by human beings.

JIVA:

Is of the nature of consciousness and possesses `dharmabhutajnana' as an
inseparable attribute.

DHARMABHUTAJNANA:

It is known as attributive (`dharma') knowledge (jnana') i.e, it is
the attribute of both Isvara and jiva both of whom are conscious and full
of knowledge. It is distinct from the jiva or the knowing subject which as
a permanent spiritual entity is also of the nature of consciousness (jnana
svarupa). Jnana as defined by Ramanuja is that which reveals an object to its
subject by virtue of its intrinsic capacity. As an essential attribute of the
jiva, it necessarily pertains to the self. In view of this knowledge is known
as `dharmabhutajnana'. It is eternal and all-pervasive.
Jiva is real, eternal and unborn. It is distinct from the body, sense organs,
mind and vital airs. Though the individual self, as a mode of Brahman, is
essentially of the same nature, it is actually distinct; for it is of monadic
size and resides in a separate body. It is the agent, the enjoyer, the embodied
Self, and the body. It is embodied Self with regard to its physical body. It is
the body with regard to Isvara. It is not only sentient, but it is also of the
essence of ananda.
In spite of its monadic size, the jiva can contact the ends of space through
its attributive knowledge.

Classification of jivas:

NITYAS [eternals]
MUKTAS [liberated]
BADDHAS [bound]
BUBHUKSU [pleasure seeker]
MUMUKSU [salvation seeker]
ARTHAKAMAPARA [votary of artha & kama]
DHARMAPARA [votary of dharma]
KAIVALYAPARA [`kaivalya' is defined as the nature of self-realization of
the self as distinct from prakrti]
MOKSAPARA [votary of moksa]
DEVATAPARA
BHAGAVATPARA (4 kinds, Bg. 7.16)
BHAKTA [lover of God]
PRAPANNA [one who has surrendered himself to God]
EKANTIN [one pointed; seeks from Bhagavan liberation along with other (worldly)
fruits]
PARAMA-EKANTIN [extremely one pointed; does not desire any other fruits from
Bhagavan Himself, except devotion and knowledge]
DRPTA [patient aspirant who experiences the fruits of his past deeds and desires
perfection at the time of casting off his body]
ARTHA [impatient aspirant who desires release immediately after act of
self-surrender.]

JAGAT:

The world, (apart from the jivas) is consisting of Jada and Adravya. Jada is
divided into Prakrti and Kala. Adravya is cnsisting of 10 ingredients.

PRAKRTI:

Which is characterized by three gunas, constitutes the stuff out of which the
universe evolves. It is the abode of individual self in mundane existence. It
is called `mulaprakrti', since it is the primordial cause of the cosmos. It is
known as `akasa', as it is eternal in spite of its manifold changes and
modifications. It is termed as `avyakta', as it is very subtle in its causal
state. It is called `avidya', as it is opposed to the knowledge of reality, and
is known as `maya', as it is the cause of cosmic wonders.

KALA:

It is defined as a particular kind of non-sentient, eternal, all pervasive
inert substance which is devoid of three gunas. It is divided into three kinds
as past, present and future. It serves as an instrument in the cosmic functions
of Isvara.
There are two kinds of time: `akhandakala' (impartite time) and `karyakala'
(time as a effect). The former is eternal and is the cause of the effected
time, whereas the latter, which we experience in our ordinary life, is changing
and non-eternal. Time has independemce in this manifested world
(`lilavibhuti'), but it has no independent status in the eternal spiritual
manifestation (`nityavibhuti').

ADRAVYA:

It is the non-substance. This non-substance is tenfold: sattva, rajas, tamas,
sabda (sound), sparsa (touch), rupa (colour), rasa (taste), gandha (smell),
samyoga (conjunction) and sakti (potency).
Three (gunas) in their turn pervade the entire prakrti and belong to the
individual self controlled by matter; they are non-eternal. They are in state
of continuous flow; they become equipoised in the state of dissolution and are
disturbed at the beginning of creation; they are conducive to (the cosmic
funtions of) creation, sustentation and dissolution; they bring about the rise
of the one by the fall of the other two, on account of the difference of
co-operant causes such as Isvara's will etc.
Conjunction is that non-substance which is the cause of knowledge of external
relation (of substance). It is a generic attribute and is found in all the six
substances i.e, prakrti, kala, suddhasattva (nityavibhuti), dharmabhutajnana,
jiva and Isvara.
Potency is that particular non-substance which is the effecting agent
(nirvahaka) of the causation among all causes. It exists in Bhagavan.

BONDAGE:

Beginningless karma is considered to be the cause of bondage of the jivas in
samsara. Because of this the souls are caught up in a continuous cycle of
births and deaths.
Samsara is due to avidya which is of the nature of karma, accumulated by the
jiva in its previous births. In this condition jnana and ananda are obscured
but fully manifest in the state of liberation.

MOKSA:

Bhakti: According to Visistadvaita Vedanta, `bhakti' is the means or `upaya' to
`moksa', as this is evident from numerous sruti and smrti texts. Bhakti is
defined as unceasing meditation done with love on the Supreme Being
(`snehapurvam-anudyanam'). It is regarded as knowledge in the form of love for
God (`pritirupa jnana'). It is generated by scrupulous observance of religious
duties as laid down by scripture in accordance with one's `varna' and `asrama',
along with spiritual knowledge. The performance of one's duties and rituals
(`karma') will have to be observed, as explained in Gita, purely as divine
service for the pleasure of God (`bhagavat priti') and not in expectation of
any rewards thereof. This in brief is the Visistadvaita view of `sadhana' for
moksa.

Prapatti: Visistadvaita philosophy discusses besides bhakti, `prapatti' or
absolute self surrender to God as an alternative means to `moksa'. Bhakti is
a rigorous discipline, and for those, who are incapable of undertaking it,
`prapatti' is advocated as an alternative easy path to `moksa'. This doctrine
is adopted on the strength of the teachings contained in the Vedas as well as
the Itihasas, Puranas, and Pancaratra literature.

The nature of mukti: According to the Visistadvaita Vedanta, `moksa' is not
merely freedom from bondage but it is also a positive state of existence for
the jiva in a supra-mundane realm (`parama-pada') without losing its
individuality. This state of highest achievement is described as `paripurna-
brahmanubhava', the full and perfect enjoyment of the bliss of Brahman. It is
admitted that the individual soul in the state of `moksa' could assume a body
out of its free will (`sankalpa') for the purpose of enjoying bliss or for
movement.

A skeleton structure which forms the basic terminology of Sri Ramanuja's
philosophy:

PRAMA (knowledge or knowable things)

PRAMANA (means of valid knowledge): PRATHYAKSA ANUMANA SABDA

PRAMEYA (object of valid knowledge)

DRAVYA (substance)

ADRAVYA (non-substance) 10 kinds: SATTVA, RAJAS, TAMAS/ SABDA, SPARSA, RUPA,
RASA, GANDHA/ SAMYOGA SAKTI

PRAKRTI

KALA

PARAK (reveals itself to self)

PRATYAK (conscious of itself)

NITYAVIBHUTI (the eternal manifestation)

DHARMABHUTAJNANA (the attributive of knowledge)

JIVA

ISVARA

