Sri Vaishnava Philosophy - Part A

Perumal Pirati Thiruvadigale Saranam||

Azhwar Emperumanar Jeer Swamy Desikan Thiruvadigale Saranam||

Before we learn about Azhwars and their creations let's try to understand the various philosophies and terminologies in Sri Vaishnavam. It's a little complex to understand concepts and one should go more in depth to have clear understanding. Adiyen will try my level best to simply and present it here. However we can into the details during our future journey of this learning. 

What is Visishtadvaidam?

Let's try to understand Visishtadvaidam which was defined and established by Bhagavad Ramanujar and is the basis for Sri Vaishnavam. 

1. Lets start with our understanding of soul & body. Everyone can feel that there is something beyond our physical body which gives us life. We won't be able see this but can be felt. That innermost invisible atomic structure is called "soul" or "atma". The body we call it as sareeram and every "atma" takes a sareeram.  Atama is eternal where as sareeram is temporary.  Every living being (be it a human being or a creature) has a sareeram.

2. Now start analyzing the creator of this world & nature. Then one will realize there is a super natural power who is nothing but Bhramam.  The Vedas defines this Bhramam as Sriman Narayanan and is the "Supreme Power".

4. All subsects of Hindu religions which are based on Vedam believes that Atma has several rebirths based on their Karma (previous birth's and current birth good or bad deeds).  

The Vedas and Upanishads gives different texts as reference.  The interpretations of these texts and the concepts vary from different Acharyas. We will see them to some extent here.

5. The Atma inside Bhramam is called Paramatma. All the rest are Jeevathamas formed (created) by Narayanan or by HIS creation Bhrama. Jeevathma is ever lasting and can't be cut or drowned or removed. There is no birth or death for jeevathma.  Only when it gets into sareeram it can feel happiness or distress or the pain in the body. 

6. The commentary and exposition of Sutra by Vedas is called "Bhasya". The person who writes the commentary is called "Bhasyakara". Adisankara, Madvacharya and Ramanuja have written the Bhasya for Vedam or Upanishads.  Based on interpretations 3 major philosophies came in existance.  A brief of them is given below.  We go by the Philosophy by Sri Ramanjunar and his Bhasya is called "Sri Bhasyam".

7. Advaidam: Adviada philosophy is defined by Adisankarar in 8th century. He defined that that Bramam and Jeevathma are not two different entities.  By his belief all Jeevathmas are created by Bramam(n)  and believe in karma theory. Advaidis also accepts that rebirth concept (punarabi jananam punarabi maranam) but they say when all karmas are cleared then they remerge with Bhramam, When Jeevathma realizes that we are Bramham(n), it become Bramham(n) itself, it re-merge, The phrase "Aham Brahmasmi" is interpreted as "I am Brahman". 

8. Dvaitam: Dvaitha philosophy, defined by Madwachariyar in 13th century. He  that  Paramatma are two different forms. They believe that Narayana is the Bramhan and Jeevathama which is created by him dependent on him. He believed the Bramam, Jeevathama and the rest are Maya or illusion.  The Jeevathma is fully dependent on Bramham and after all rebirths they do exist as separate entities and they don't merge.

9. Visistadvaidam: The actual school of thought or practice that "Narayanan" is the "Bhramam" has started as early as in 7th century itself in South India.  During 10th Century the saint by name "Nathamuni" formulated such worship in Srirangam Temple. Later Yamunacharya wrote philosophical treatises (systematic arguments) with no commentaries.  Ramanujacharya later in 11th Century (1017-1037 CE) who initially underwent the school of thought under a Advaithi identified the contradictions between the two philosophies of Advaidam and Dvaidam,  Then he came to a rescue by defining the Visishtadvaidam.  He took "Yamanucharayar" as his Guru and wrote the commentaries which is called "Sri Bhasyam".

10. Ramanujacharya streamlined the thoughts of Advaitam and Dvaidam and refined as Visishtadvaidam. As per this theory, Sriman Naryananan is the Supreme God and Bhraman(similar to Dvaidam).  He creates all Jeevathmas and the entire Universe.  Jeevathama ultimately reaches him after all rebirths. During every rebirth Jeevathma takes some form (sariram) on this world, be it a human body or a creature.  The sarira it takes  changes as per the karma of the previous birth.   When Jeevathma when realizes Bhraman or Sriman Naraynan it reaches the Paramapadam or Moksham. It becomes part of Bhramam and serves Sriman Narayanan.  

11. Sriman Narayanan, the supreme Lord wants all Jeevathma to reach HIM and do Kainkaryam (service) to him and hence he wants to cut down the birth cycle of every jeevatma. The Prapancham (Universe) is a big thing to comprehend and is created , moduled by Narayana for the purpose of all Jeevathma to consume (enjoy). HE is the one who assigns a role for every Jeevathma during the rebirth and expects it to realize him at some point.  Hence till the Jeevathma realizes HIM it keeps taking the rebirth and undergoes the life (good or bad) based on its previous karmas. One can cut short this birth cycle by "Saranagathi" during any rebirth whatsoever may be the sariram. There are some Purana stories to highlight the same.

12. In Ramanuja's philosophy Bramam (Paramatma) and Jeevathama can be not be the same. Jeevathma (living being) can never equate Bhramam or become one.  They are like the parts of bodies to Bhramam (like sariram to Bhramam like leg, hand etc..) which serves him ever. Qualitatively, Jeevathma is one within HIM but at the same time different from HIM. Ramajuna's concepts and assertion is that the fragmentary parts of Bhramam are dependent on him and directed by HIM and never can become Supreme.

13. Ramanuja's followers call this Prapancham as Leela Vibuthi, the place which is created by Sriman Naryanan to execute his play (wish) where as the followers of Sankaracharya calls it as Maya.  The place where Bhramam stays is called Nithya Vibhuthi which is always remains unchanged.  The Leela Vibuthi the galaxies and worlds in it are created by HIM and can undergo any changes.  That's why we talk about Pralayam (destruction), where the Leela Vibuthi's may undergo changes. 

14. The Azhwar Prapandams which are written much before the evolution of above philosophies clearly matches the definitions by Vedam. Hence Ramanujar took Nalayira Divya Prabandam and called it as "Tamizh Marai (vedam)", specially Thiruvaimozhi to establish the philosophy of Visistadvaidam storngly. We will see this later.

With above points there could be lot of questions coming in your mind. Please park it for some time and as we move forward and see the meaning of each Prabhandam you will get more clarity.  Before which if you have more questions please feel free to reach out to your elders or me. 

Basic Philosophy of Visishdathvaidam

15. Visishtathvaidam is defined on three major realities.

     a.       Chith – Chith means Knowledge or Gnanam.  The one that has Chith or Chaithanyam is called Chethanan. The other synonyms are Atma, Jeevathma, kshetragyan etc.  The degree of knowledge varies based on the level of senses. For easy understanding we can think of any living creature. Be it human, animal or insect.. But the sense of consciousness & knowledge will vary.  Every chethenan has knowledge and anandam.  When it realizes Emperuman it starts its journey towards him. Chetanan is a Seshan( slave) to Seshi or Eshwan. 

     b.       Achith – The one which doesn’t have an ability of understanding or thinking. They do exist in some form which are created by Eshwaran but more of supporting elements. There will be no atma but the characteristics of Eshwaratham may exist. Typical example the five pancha boothangal  Sky, Air (Vayu), Agni, Water etc.. Prakruthi is made of Pancha boothangal. Chith takes the body made of this Achith.

 c.       Eshwaran – The supreme power which is very distinct from the above two. The characteristics of Sriman Narayanan is Eshwara Thathvam.

16. When Jeevathama realizes Paramatma and tries take efforts to reach him it reaches a state of Prpannan.  In other sense Prapannan always wish to serve Paramatma.

17.       Prapannan is further classified in three categories namely Bathar, Mukthar and Nithyar. The Atman  who intends to reach Sriman Narayanan is also called "Mumushu"

      Bhathar – Those who are entangled in this world due to their earlier karmas. These Jeevathmas might have taken different rebirths. These jeevathmas will not know to get out their karmas and reach Sriman Narayana due to their lack of knowledge (Gnanam). 

      Mukthar – Few Jeevathmas our if previous good deeds were able get clear knowledge through an Acharyan and have followed the practices like Bakthi, Prapatti etc , and attained Paramapadam or Moksham. 

       Nithyar – the Jeevathmas who are always in Sri Vaikuntham. They will do service to Sriman Narayana at all times – They are also called "Nithya Soori".

18. Likewise Achethanam (achith) has 3 sub categories namely Prakruthi, kalam and sudhasathuvam. These are further classified but we get into more details later.

19. Eshwaran (Narayanan) who has five different forms of existence namely

a.       Para Roopam – At Vaikuntham – Paravadevan

b.       Vuha Roopam – Vasudevan, Sankarshnan, Prathumnan and Aniruthan – Imagine 4 entrances

c.       Vibhava Roopam – Avatham like Ramar, Krishnar etc..

d.      Archa Roopam – The statues or Vigraham in Temples or houses where we do Archanai or Arathanai

e.      Antharyami – In everyone’s heart (hruthayam) – usually realized by Yogis. This form drives the atma. Unless atma realizes it’s presence it’s difficult to feel.

Note: Please note that the word Eshwaran doesn't refer to Shiva. It's a term to define the power of supremacy.  Vedam says Narayanan creates Bhrama and Bhrama in turn creates Shiva.  Narayanan resides as Antharyami in Shiva.

Let me pause here for you to digest the above concepts. Adiyen will continue some more concepts in the next posting.

 Adiyen collated the details from various texts and lectures. Adiyen open to listen to any comments or discussions against any topics mentioned above.

Please feel free to raise your clarifications in the comment section or in the WA group or reach me on my mail.

Adiyen Dasan

Ranganathan

+91 9845532193