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Ramanuja List Archive: Message 00115 Sep 2002

 
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Sri:
Srimathe Ramanujaya nama:
Dear Malolan,
What Sri PadmanAbhan said is very much true. Some information 
from Ramanuja's SriBhASya and SaraNAgati GaDya.

The "five" forms of the Deity(As culminating in Ramanuja) 
are "para,vyUha,vibhava,antaryAmi,archa". Let's see what Ramanuja has 
got to say when he defends pAncharAtric system in SiBhASya!

Five defining attributes of Brahman/Self(para form, hence 
paratva/Supremacy)-satya,jnAna,ananta,Ananda,amalatva

SampUrNa sadguNyavapus(vyUha forms)-
jnAna,bala,aishvarya,vIrya,shakti,thEjas

The four vyUha forms are vAsudEva,samkarshaNa,pradhyumna,aniruddha 

SamkarshaNa-when jnAna and bala are manifested
Pradhyumna - when aishvarya and vIrya are manifested
Aniruddha - when shakti and thEjas are manifested

Ramanuja uses the word "paratva" three times in SBh 3.2.35 and once 
in 3.2.37. and nowhere else he uses the term. His main aim was to 
refute Shankara's "nirguNa etc" Brahman. Ramanuja always confines 
himself to the point at issue. Ramanuja gives a detailed explanation 
for the first sUtra "aThAthO BrahmaginyAsA" alone(runs more than 100 
pages).

Ramanuja,in his defense of pAncharAtrAs,in SriBhASya mentions only 
three[Cf SBh 2.2.41]: "subtle"(sUkshma),the fourfold "division" of 
the Supreme reality(vyUha),and the manifestations in incarnations 
such as RAmA and KrSNA(vibhava). Ramanuja quotes ViSNu purANam(where 
these six kalyANa guNAs are stated) in SBh,to define the nature of 
BhagavAn,which play an important role in the doctrine of the vyUas in 
the pAncharAtra Agamas. 

"The Supreme Brahman,called vAsudeva,whose body consists of the 
complete(sampUrNa)group of the six qualities divides itself into the 
different forms of sUkshma,vyUha,and vibhava and He is attained in 
His fullness by the devotees who according to their 
qualifications,worship Him by means of works guided by knowledge. 
They teach that "from the worship of vibhava one attains to the 
vyUha,and from the worship of the vyUha one attains to the 
sUkshma,the Supreme Brahman,called vAsudeva" [SBh 2.2.41]

The two forms of the Deity that Ramanuja doesn't mention in the 
section of the SBh,where he defends the orthodoxy of pAncharAtric 
system,are the "Inner Controller(antaryAmi)" and "Consecrated Image
(archavatAra)". There are couple of reasons for this! Ramanuja 
assigns the same function to both the vyUha and vibhava forms(God 
assumes to enable His creatures to reach Him). All these forms have 
their unique qualities but in archAvatAra,you find all the qualities. 
This is one of the main theme of Ramanuja's philosophy(the 
source/cause producing the product/effect leaves the 
source "unchanged"). You don't see soulabhyam in "para" because he is 
inaccessible! You can refer to BG verses. The paratva and saulabhya 
are two extreme qualities(that's the beauty of R's theory!)

Ramanuja himself particiapted in worship to the "image/archAvatAra" 
form of the Deity in temples and at home. Ramanuja quotes BG 4.11 
which speaks of the Lord manifesting Himself to men in other shapes
(archa form) than those of His incarnations,suggests that Ramanuja 
regarded consecrated images also as Dinine manifestations for the 
benefit of worshipers. Ramanuja paraphrases the Lord's statement
as "although I'm beyond the grasp of speech and thought,I adapt 
Myself to those who follow My ways,in such a way that they may not 
only see Me but may enjoy Me with all their senses".

Ramanuja mentions all the qualities(during his conversation with the 
archa mUrthy Lord SriRanganAtha)in the gaDyam while doing his 
prapatti to the Lord and that's why AzhvArs and also Ramanuja got 
attracted to the archAvatAram. Disregarding His Supremacy,out of 
His own gracious will(to liberate the souls),He stoops Himself low 
and takes an inanimate body and places Himself at the hands of 
devotees to feed Him,dress Him up etc...That shows His extreme 
soulabhya/accessibility(He doesn't lose His greatness/Supremacy by 
being accessible)which you don't find in any of the other forms. He 
is indeed "Jagathrakshakan". 

>From where did you get the defn of "archAvatAra" because Ramanuja 
doesn't talk about it in SriBhASya. This leaves room for people who 
do research in SriVaishNavism to ponder over Ramanuja's thoughts(why 
he did/didn't)! Can you please quote the exact passage/the sUtra no
(so that I can cross check)? 

Note: Ramanuja uses terms like "sausIlyam" many times in SriBhASya 
but doesn't define those qualities. Ramanuja takes certain things for 
granted and assumes without defining them. His main concern was on 
passages which were under the attack of Advaitins/non-advaitins and 
those which needed clear clarification. That's Ramanuja's style.

Best regards 

AzhvAr EmperumAnAr Jeeyar TruvadigaLE saraNam
nappinnai







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