Crux of Sri Ramanuja's philosophy
=================================

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 selves. Body is that which
an indwelling self supports and controls for its own services. Similarly matter
and selves, 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
selves form his inseparable attributes. Therefore the inseparable unity of
matter, selves and Isvara constitute the Reality Isvara, the substantive
element, who directs and predominates over the attributive elements. Though
the world of matter and selves 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 selves) and substantive element (Isvara) form synthetic unity
(Monotheism).

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

  
                                 PRAMA
                      (knowledge or knowable things)
                                   |
                                   |
                  -----------------------------------
                  |                                 |
                  |                                 |
               PRAMANA                           PRAMEYA
      (means of valid knowledge)        (object of valid knowledge)
                  |                                 |
                  |                                 |
         --------------------           ---------------------------
         |        |         |           |                         |
         |        |         |           |                         |
    PRATHYAKSA  ANUMANA   SABDA       DRAVYA                    ADRAVYA
                                    (substance)             (non-substance)
                                        |                         |
                                        |                         |
                                        |                      10 KINDS
                                        |                         |
             ----------------------------                         |
             |               |                          SATTVA, RAJAS, TAMAS,
             |               |                SABDA, SPARSA, RUPA, RASA, GANDHA
           JADA            AJADA                           SAMYOGA, SAKTI.
             |               |                                    |
    -----------------        --------                      --------
    |               |               |                      |
    |               |               |                      |
PRAKRTI            KALA           PARAK                 PRATYAK
                          (reveals itself to self)   (conscious of itself)
                                    |                      |
                 --------------------                  -----------------
                 |              |                      |               |
                 |              |                      |               |
            NITYAVIBHUTI   DHARMABHUTAJNANA           JIVA          ISVARA
           (the eternal    (the attributive            |               |
           manifestation)     knowledge)               |               |
                                               ----------------        |
                                               |       |      |        |
                                               |       |      |        |
                                             BADDHA  MUKTA  NITYA      |
                                                                       |
                                                                       |
                                    ------------------------------------
                                    |       |        |        |        |
                                    |       |        |        |        |
                                  PARA      |    VIBHAVAS     |       ARCA
                                            |                 |
                                            |                 |
                                            |                 |
                                          VYUHA          ANTARYAMIN

DEFINITIONS:

PRAMA:
It is defined as that knowledge which favours the practical interests of life as
they really are ("yathavasthitavyavaharanugunajnanam-prama"). Knowledge is true
not only when it agrees with outside reality, but also when it satisfies with
practical interests of life. Thus according to Visistadvaita, `prama' (valid
knowledge) should satisfy two conditions. As regards the first condition, prama
should reveal the existence of an object or agree with external reality;
the second condition of prama is that it should serve some practical need. Truth
is that which is both experientially and experimentally varified.

If it be said `Prama is knowledge,' there would be over-pervasion in
the (erroneous) cognition of a nacre in the form, `this is silver'; hence it is
said that `adapted to practical interests of life.' Even then there would be
over-pervasion as one may have the perception (of a nacre) in the form `this is
silver' in a state of delusion; hence it is said `as they really are.' By
expression `as they really are,' "samsaya" (doubt), anyathajnana (wrong
knowledge) and viparitajnana (contrary knowledge) are excluded.


SAMSAYA: is the recollection of several mutually contradictory attributes when
a thing is presented.


ANYATHAJNANA: is the misapprenhension of one attribute for another.


VIPARITAJNANA: is the misapprehension of one thing for another.


PRAMANA:
The distinctive cause of a particular `prama' is `pramana' i.e, the instrument
("karana") of valid knowledge is pramana. In other words it is defined as one
which makes known what is not already known. A cause is considered `distinctive'
or `best' since knowledge arises without delay through its agency.

These `pramanas' are three - `pratyaksa' (perception), `anumana' (inference),
and `sabda' (verbal testimony).

PRATYAKSA: is that which is the instrument of valid perceptual knowledge.
`Perceptual' is used to differentiate it from inference. `Valid knowledge' is
used to differentiate it from the (erroneous) knowledge arising from
the defective sense organ.

And this perception is twofold;
 
NIRVIKALPA (indeterminate) and
SAVIKALPA  (determinate).

The indeterminate perception is known as "prathamapindagrahana" which means that
the cognition of the individual for the first time in which the generic
character of the object perceived is apprehended. The determinate perception
is called "dvitiyapindagrahana" i.e, the cognition of the individual for
the second or third time in which what was already known becomes explicit. It
may be noted that both perceptions are `savisesa,' NOT `nirvisesa;' i.e,
the apprehension of an object is not bereft of all distinctions rather
the experience includes the attributes, configuration etc. of the perceived
object.

An analysis of the act of perception involves three factors:

1. the knowing subject
2. the object, not as something constructed by the mind, but as something
   relatively independent of it, and
3. the consciousness which issues from the subject and illuminates the object.

In the act of perception, the consciousness which issues out from the atman
through the sense-channels, comes in contact with the object, and reveals it.
When the consciousness is directed upon an object through any one of the senses,
one becomes aware of the object with its attributes.


A further classification of the act of perception is shown below:

                    ------------PRATYAKSA------------
                    |                               |
                    |                               |
                NIRVIKALPA                      SAVIKALPA
                    |                               |
                    |                               |
                    ---------------------------------
                            |             |
                            |             |
ARVACINA (recent) -----------             -----------ANARVACINA (the ancient)
    |                                                     |
    |                                                     |
    ------------------------                    KNOWLEDGE OF LIBERATED
          |                |                            SOULS
          |                |
 DEPENDENT ON SENSE   INDEPENDENT OF SENSE
                           |
              ------------------------------
              |                            |
              |                            |
     SELF ACCOMPLISHED                   DIVINE
     (result of yoga)           (by the grace of Bhagavan)


Sometimes "Smrti" (recollection), "Prathybhijna" (recognition), "Uha"
(conjecture) etc. are accepted as perception.

Smrti is defined as the knowledge derived only from the reminiscent impressions
("samskara") caused by a prior experience. And what recalls these reminiscent
impression is as follows: `Those that rouse the seed of recollection are
"sadrsa" (similarity), "adrsta" (unseen effect of previous karma), and "cinta"
(deep thinking) etc. The principle is that whatever is well experienced before,
becomes the object of recollection.

Pratyabhijna is defined as the perceptual experience arising through the contact
of the sense organ with some object.

Uha  ?

The epistemological conclusion of Visistadvaita suggests "the trustworthiness of
our thoughts and experiences which are real." The subject of cognition is a real
as cognition and cognitive act.


ANUMANA, the inferential cognition, is that which is the valid knowledge of
the particular "vyapaka" (pervader), obtained from the observation of
the pervadedness of the "vyapya" (pervaded). For example, in a case where fire
pervades smoke, fire is called vyapaka and smoke vyapya. When there is cognition
that smoke is pervaded by fire, the knowledge of vyapaka, namely fire is
obtained as in the inference, `Wherever there is smoke, there is fire' - which
is known as "vyapti" or pervasion.

This pervasion in the form, `Wherever there is smoke, there is fire,' is
perceived after repeated observation.
        
It is otherwise defined as deduction of a particular fact on the basis of
another fact. The presence of fire is proved on the basis of smoke, because
there is concomitance between smoke and fire.

"Upamana" (comparison) and "Arthapatti" (postulation) are included under
Inference. For instance, upamana is the knowledge of a figure (qualified by
cow-similarity) which is accompanied by the recollection of the meaning
`atidesavakya' (assimilative statement). For example, a person though ignorant
of the meaning of the word `gavaya' hears from a forester that gavaya is
similar to a cow; he goes to a forest and remembers the meaning conveyed by
the assimilative statement. When he sees the figure qualified by cow-similarity,
then there arises in him the knowledge of the figure qualified by
cow-similarity, accompanied by the recollection of the meaning of
the assimilative statement (heard before). That knowledge is Upamana.
     
Upamana is included under perception, since it is of the nature of recollection.
It is brought under inference, as it requires (or depends upon) the cognition of
pervasion. And it is included under verbal testimony (also), since it is
sentence generated.

"Arthapatti" or presumption is the postulation of something to account for what
apparently conflicts with experience and therefore in the nature of
a hypothesis. It is a way of reconciling two facts which appear mutually
incompatible. Thus, for instance, if we know that Devadatta is alive and do not
find him in his house, we draw the conclusion that he must be elsewhere.

Similarly "Tarka,"
"Niscaya" (ascertainment) - the determination (of truth) by means of pramana
aided by tarka,
"Vada" (discussion) - the debate between two parties without any prejudice,
"Jalpa" (wrangling) - the discussion that establishes the position of both
the sides of those who are desirous of gaining victory,
"Vitanda" (cavil) - which consists (in opposition to the other side) without
establishing one's own position (in argument),
"Chala" (quibble) - which consists in attacks (on opposite side) by attributing
unintended meaning to the word,
"Jati" (futility) - which consists (in pointing out) a defect which pervades
one's own position; or wrong reply,
"Nigrahasthana" (ground of defeat) - is the cause of one's defeat, all these,
being limbs of inference, are included under anumana.


SABDA (verbal or scriptural testimony): is recognized as a special source
of knowledge. Scriptural testimony alone can claim the position of
the authoritative means of knowledge with regard to Brahman, which never falls
within the range of pratyaksa or anumana. A statement is authoritative when it
is uttered by a trustworthy person, when it is free from errors due to defects
of sense organs, or when its meaning is not contradicted by any other cognition.
Therefore, sabda in its aspect of `Sruti' alone can claim the position of
the authoritative means of knowledge with regard to Brahman, i.e, the Vedas are
accepted as absolute authority. The `Pancaratragama' and the `Vaikhanasagama,'
which do not contradict vedas, are also authoritative in toto according to
Visistadvaita.
          
The "Smrti," which is composed by trustworthy persons and which explains
conduct, usages, expiation, etc. that are not opposed to sruti, is also valid
means of knowledge.


PRAKRTI:
Is characterised 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 independence in this manifested world (`lilavibhuti'),
but it has no independent status in the eternal spiritual manifestation
(`nityavibhuti').


NITYAVIBHUTI:
It is the non-material, infinite domain beyond prakrti and its three gunas. It
is self-luminous and is characterised by what is known as suddhasattva
(spiritual matter). This `manifestation' by the will of Isvara assumes the form
of objects, means and abodes of enjoyment of Isvara, the eternals and released
selves (muktas). It is the stuff out of which the bodies of Isvara,
the eternals, and the liberated selves are made.

This (eternal) infinite manifestation is of four kinds: "amoda," "pramoda,"
"sammoda" and "vaikuntha" (these four belong to the regions of Sankarsana,
Pradyumna, Aniruddha and Vasudeva resp.). It is denoted by such terms as
`tripadvibhuti,' `parampada,' `paravyoma,' `paramakasa,' `amrta,' `naka,'
`aprakrtaloka,' `anandaloka,' `vaikuntha' etc.

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 `dharma-bhuta-jnana.' It is eternal and all-pervasive.

 
JIVA:
Is of the nature of consciousness and possesses `dharmabhutajnana' as
an inseparable attribute. It 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.
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. In spite of its monadic size,
the jiva can contact the ends of space through its attributive knowledge.

Classification of Jivas:


                                JIVA
                                 |
                                 |
                      -----------------------
                      |          |          |
                      |          |          |
                    NITYAS     MUKTAS    BADDHAS
                 (eternals) (liberated) (the bound)
                                            |
                                            |
                    -----------------------------------------------
                    |                                             |
                    |                                             |
                BUBHUKSU                                        MUMUKSU
           (the pleasure seeker)                        (the salvation seeker)
                    |                                             |
                    |                                             |
      ------------------------------            -------------------------
      |                            |            |                       |
      |                            |            |                       |
ARTHAKAMAPARA                 DHARMAPARA     VOTARY OF             VOTARY OF
(votary of                (votary of dharma) KAIVALYA                MOKSA
artha & kama)                      |     [`kaivalya' is                 |
                                   |     defined as the nature          |
             -----------------------     of self-realization of the     |
             |                  |        self as distinct from prakrti] |
             |                  |                                       |
         VOTARY OF          VOTARY OF                                   |
          VARIOUS           BHAGAVAN                                    |
            GODS      (4 kinds, Bg.vii.16)                              |
                                                                        |
                   ------------------------------------------------------
                   |                               |
                   |                               |
                BHAKTA                         PRAPANNA
            (lover of God)             (one who has surrendered
                                            himself to God)
                                                   |
                                                   |
              --------------------------------------
              |                           |
              |                           |
          EKANTIN                  PARAMA-EKANTIN
       (one pointed)           (extremely one pointed)


[he is ekantin who seeks             [he is `parama-ekantin' who does not
from Bhagavan alone liberation        desire any other fruits even from
along with other (worldly) fruits]    bhagavan Himself except devotion &
                                      knowledge]
                                          |
                                          |
                           -------------------------------
                           |                             |
                           |                             |
                         DRPTA                         ARTHA
       (patient aspirant who experiences    (impatient aspirant who desires 
        the fruits of his past deeds and     release immediately after the 
        desires perfection at the time of    act of self-surrender)
        casting off his body)


ISVARA:
Is the highest Self, characterized essentially by consciousness and
unsurpassable ananda along with supreme individuality. Since consciousness
presupposes a conscious self, the Reality is not identical with consciousness,
hence Isvara is neither pure non-differenced Being, nor "pure Consciousness"
but the Supreme self-conscious Person and the substratum (`adhara') of
everything. He is the controller (`niyantraka') of all, the principal (`sesin')
of all, the worshipped in every (religious) act, the bestower of all fruits,
the sustainer of all, the supreme cause of all effects, while cit and acit are
His modes and subsidiaries (`sesas').
Isvara is an actually existent reality who embraces and comprehends all
individual self and the world of matter - not as isolated entities - but as
intimately related to one another in an organic manner, and thus forming
a perfect and coherent unity. They have no existence apart from Him; in and
through Him life and matter have meaning and significance.

As mentioned earlier, according to the Visistadvaita Vedanta, the ultimate
Reality or Brahman referred to 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.

There are several `pramanas' upholding the supremacy of Narayana as the Ultimate
Reality. These are: the `Ramayana,' the oldest epic; the `Mahabharata' which is
regarded as the fifth Veda; `Pancaratra Agamas'; the `Sattvika 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,' `Brahma-bindhu' and
`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:

                              ISVARA
                                 |
                                 |
      ------------------------------------------------------------
      |            |             |             |                 |
      |            |             |             |                 |
    PARA           |          VIBHAVAS         |                 |
[Narayana accom-   |  [Is the descent (of      |                 |
panied by Sri, Bhu |  Isvara among beings)     |                 |
and Nila]          |  by means of forms        |                 |
                   |  similar to that genus.   |                 |
                   |  It is of ten kinds].     |                 |
                   |  (lila-avataras)          |                 |
                   |                      ANTARYAMIN             |
                   |            [Who abides in the region of     |
                   |            the heart of individual self]    |
                   |            (Supersoul)                      |
                   |                                             |
                 VYUHA                                         ARCA (Deity)
[Vasudeva, Sankarsana, Pradyumna, Aniruddha.   [Is a special form which, 
Of these, Vasudeva is replete with the six     without remotness of space
qualities. Other three vyuhas also qualified   and time, accepts for its
by all six gunas, however, each is             body (any) substance chosen
characterized by two predominant gunas.        by the devotees, and `desc-
Sankarsana is filled with knowledge and        ends' into it with a non-
strength. Pradyumna possesses in highest       material body; (He) becomes
degree lordship and virility. Aniruddha        dependent on the worshipper
has consummate potency and splendour.          for bath, food, sitting,
Each vyha has two sets of activities -         sleeping, etc.; (He) bears
cosmic and ethical.                            everything and is replete
                                               (with knowledge and other
 According to Ramanuja Sankarsana, Pradyumna,  attributes); (He) is present
Aniruddha are the beings ruling over the       in houses, villages, towns,
individual selves, internal organs and organs  sacred places, hills, etc.
of egoity; and consequently Sankarsana is     
denoted by `jiva,' Pradyumna by `manas' and    He is fourfold, because
Aniruddha by `ahankara.'                       of the difference as `svayam
                                               vyakta' (self-manifest),
 The (cosmic) activities of Sankarsana are     `daiva' (consecrated by the
to destroy the universe and propound           divine beings), `saiddha'
scriptures. Pradyumna creates the universe     (consecrated by sages),
and introduces all dharmas. Aniruddha          and `manusa' (consecrated
protects the creation and makes known          by human beings)
tattva. The ethical activities of the
three vyhas 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, of the gain resulting
from such practice (kriya-phala),
liberation.



In all these above mentioned fivefold states Bhagavan is ever present with Sri.


ADRAVYA: It is that which is devoid of conjunction i.e, 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).

`Sattva' is that non-substance which is the cause of illumination
(of objects), happiness, lightness, etc., which is non-perceptible
senses and which is different from potency. It is two fold - pure
sattva (which exists in Isvara) and mixed sattva (associated with jiva).
Sattva guna is the cause of true knowledge, bless, etc., and bestows
liberation.

`Rajas' is that non-substance which is the cause of avarice, activity
etc., which is non-perceptible by the senses and which is different
from potency. Rajo guna which is of the nature of passion, is the cause
of attachment to work, sorrow, etc., and bestows other-worldly fruits
such as heaven etc.

`Tamas' is that non-substance, which is the cause of infatuation,
inertia, etc., which is non-perceptible by senses and which is
different form potency etc. Tamo guna which is of the nature of
ignorance, is the cause of idleness etc.; it leads one to hell.
These 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.


`Sound' is that which is grasped by our sense of hearing and which
abides in all the five elements. It is of two kins: varna (vocal sound)
and avarna (non-vocal sound). Varna is that which comprises the fifty
letters such as a, ka, ca, ta, ta, pa, ya, etc. Among divine and human
beings it manifests through the palate etc. Avarna is that sound which
is produced by drum etc. Sound, so described, is apprehended by the sense
organ of hearing. The apprehension of sound takes place either by
the going out of the sense of hearing or by the incoming of the air
which manifests (the sound).

`Touch' is that non-substance which is perceived by our tactual sense
organ and different from other `adrayas.' It is threefold, because of
the difference as cool, hot and lukewarm. The cool touch is in water,
the hot touch in fire and the lukewarm touch in earth and air. And
again it is two fold, as `pakaja' (produced by baking) and `apakaja'
(not-produced by baking). The former belongs to earth; the latter
belongs to water, fire and air.

`Colour' is that non-substance which is perceived only by our sense organ
of vision and different from other `adryas.' It is fourfold, because of
the difference as white, red, yellow, and black.

`Taste' is that non-substance which is perceived only by our sense
organ of taste and different from other `adryas.' It is sixfold,
because of the difference as sweet, sour, salt, bitter, astringent,
and pungent.

`Smell' is that particular non-substance which is perceived by our
sense organ of smell, and different from other `adryas.' It is of
two kinds, as the fragrant and the non-fragrant.

`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.

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 doctorine
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.


VADAKALAIS & TENKALAIS:

After the death of Ramanuja the Sri Vaisnavas were divided into two sects,
the Vadakalais and Tenkalais. The Vadakalais think that salvation can be
attained more easily through the Sanskrit holy works - the Vedas, the Upanisads,
and the Gita, awhile the Tenkalais think that it can be attained more easily
through the Tamil `Prabandhas.' Both the school recognize the necessity of
`prapatti.' But the Vadakalais emphasize that `prapatti' is conditioned by Karma
or self-effort: it is only when the soul makes efforts and these do not bring
forth the desired result that the frame of mind necessary for `prapatti' is
produced. The Tenkalais, on the other hand, insist that God's grace is
spontaneous and not conditioned by any effort on the part of the devotee.

