Bhakti Vedanta of Sri Ramanuja and Sri Mahaprabu Caitanya by Chien Hui Liu

7/28/2019 Bhakti Vedanta of Sri Ramanuja and Sri Mahaprabu Caitanya by Chien Hui Liu

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Vedanta is commonly identified as the Kevaladvaita (Absolute Non-dualism)

propounded by Sankaracarya exclusively. While this system of Vedanta philosophy

holds a dominant place as the first systematic presentation of the Upanisadic

teachings1, emergence of other doctrines that took different angles on Upanisads

brought about new spiritual insights to the philosophy. There are five main schools of

Vedanta philosophies, namely Advaita of Adi Sankara, Vishishtadvaita of Ramanuja,

Dvaita of Madhuacharya, Dvaitadvaita of Nimbarka, and Shuddhadvaita of Vallabha.

Among those, the Vaisnava acaryas brought about a beautiful synchronize of

systematic philosophical teachings with the sentiments of Bhakti in religious and

spiritual life.

In this paper, I select two influential personages of Bhakti Vedanta- Sri

Ramanuja and Caitanya Mahaprabhu as the topic of discussion. Ramanuja was the

first that gives a complete criticism of Advaita V edanta. Not only is he a philosopher

but a Bhaka in spirit. Ramanuja formed a through metaphysics of Vedanta philosophy

comingles with the ecstasy of Alvars Bhakti sentiments. Sri Caitanya was notable of

his intense Bhakti longings to love of Krsna and brought this influential Bhakti surge

with Sankirtan (singing the name of the Lord) awakening the hearts of people. This

paper presents an analysis on the philosophical teachings of these two systems with

1Bhakti Schools of Vedanta by Svami Tapasyananda, p. 309



emphasis in the doctrine of Bhakti.

Sri Ramanuja

Philosophical background introduction

Ramanuja was born in 1017 C.E, in Tamil Nadu. Ramanuja is a great scholar of

Sanskrit and Vedantic philosophy. At the same time, he was deeply influenced by the

personalized love for God of the Tamil Alvars. The Alvars, literally means “people

who are immersed”. They are immersed in their love and devotion to the Lord Visnu2.

While Ramanuja accepted Yamunacharya as his Manasika Acharya, his great

contribution brought about a union between the pure devotional heritage of the Alvars

and the philosophical oriented Vedntic methodology. He took the vow to Yamuna and

spread Vaisnavism over the South India, his linage which later called Sri

Sampradaya or Sri Vaishnavism.

Vaishnavaism is one of the three main traditions of Hinduism which venerate

Lord Visnu as the Supreme God. Sri Vaishnavism is a sub-denomination

of Vaishnavism and the philosophical system of thought culminating in the philosophy

of Visishtadvaita espoused by Ramanujacharya3. Followers of Sri Vaishnavism

generally worship Vishnu as the supreme God. Vishnu is believed to be the source of

2 “Meaning of Alvar” from www.ramanuja.org

3 “The religion of the Hindus”, by Kenneth W. Morgan, Published by "Motilal Banarsidass", p. 228



all avatars4.

Ramanuja’s school of philosophy is called Visistadvaita which literally means

“ Advaita with uniqueness/qualifications”. It combines Advaita (oneness of God) with

Vishesha (attributes), a non-dualistic school of Vedanta philosophy. Although, it is

commonly translated as “qualified non- dualism”. However, the proper English

translation should be “ Non-dualism of the qualified whole” according to

Tapasyananda as the compound Sandhi rule of Bahuvrihi5.

Ramanuja’s philosophy is the most pre-eminent school of thought among the

Bhakti Vedantins6. He was the first to write a comprehensive criticism of Sankara’s

Kevaladvaita. He is also progressive in his attitude to break caste rules by his early

experience to accept Kancipurna, a low caste Sudra, to be his guru. His major work

includes a commentary on the Brahma Sutras, Sri Bhasya or Brahma Sutra Bhasya.

He also wrote a commentary on the Bhagavad Gita as Gita Bhasya and several books

on the Vedas.

Ramanuja asserts seven main objections to the Advaitic premises and the works

of Shankara7. In contrast to Sankara, the world is ultimately true, the Jiva is

ultimately true and God is also ultimately true. He cannot be a qualitiless impersonal

5

Bhakti Schools of Vedanta by Svami Tapasyananda, p. 336Bhakti Schools of Vedanta by Svami Tapasyananda, p. 31

7MAYA and AVIDYA:THE Shankara Ramanuja debate By Darren Hackler, p.8



Absolute not capable of being adored and not responsive to devotees’ love and prayer 8.

The brief outlines of the seven objections are listed below.

1. Svarupanupaptti: the identity or nature of Avidya

2. Aśrayanupapatti: the locus of avidya in humans specifically

3. Anirvancaniyanupapatti: indifinibility of the nature or actuality of Avidya

4. Tirodhananupapatti: the obscuration of Brahman as caused by Maya

5. Pramananupapatti: that Avidya is not able to be proved in the Pramanas

6. Nivrittyanupapatti: there is no removal of Avidya in the system

7. Nivartakanupapatti: there is no remover of Avidya postulated.

Notion of Brahman

Since the subject of Bhakti is the main emphasis of the paper, the notion of

Brahman is crucial as Brahman is the object of worship. Ramanuja denotes the

Supreme Being by expressions as Brahman, Narayana, Isvara, Bhagavan,

Purusottama, Visnu etc9. Among those names, he identified the Upanisadic Brahman

mainly with Visnu- Narayana. Brahman is not a transcendent featureless presence but

one with infinite number of auspicious attributes. This Supreme Being pervades

everything as their indweller and container.

This constitutes the doctrine of Sarira-sariri (body and soul), relationship





between Brahman and jagat (manifested universe) of Ramanuja. He commonly used

the quote from Antaryami Brahmana of the Brhadaranyaka Upanisad (3.7). “… He

who dwells in all beings but is within them, whom none of the beings knows, whose

body I all beings controller, your own self and immortal …. He is never seen but is the

Seer, He is never heard, but is the Hearer … He is the Inner Controller- of our self and

immortal …10” The Sarira and Sariri (body and soul) relationship are identified by the

concept of Sesa and Sesi. Sesa literally means “what remains”, commonly noted as

the servant and Sesi means “that which is the whole”, commonly noted as the master 11.

Thus, Brahman is conceived as the Antaryamin or regulator the universe from

within12.

In Ramanuja’s theism, God has infinite number of auspicious attributes, known

as Svabhava (auspicious quality). Svabhava are qualities that manifested in the

Supreme in relation to finite beings13. There are six main qualities ( Bhagas) of the

countless attributes forming the characteristics of the Bhagavan (God) in the

Visnupurana. These are Jnana (omniscience), Bala (omnipotence), Aisvarya

(lordship), Sakti (creative power), Virya (immutability) and Teja (splendor). Therefore,

God is not characterless (nirguna), but possessed of qualities ( saguna). Ramanuja


11

Bhakti Schools of Vedanta by Svami Tapasyananda, p. 4112An Introduction to Indian Philosophy by Satischandra Chatterjee and Dhirendramohan Datta, p. 389




argues that when the Upanisads deny qualities of Brahman that actually mean that

Brahman is free from all imperfections14. Ramanuja used the analogy of body- soul

relation to explain this theology. As the soul is not affected by the bodily changes and

imperfections; similarly Brahman is not affected by the changes in the universe either.

There are two states of Brahman described in Ramanuja’s theory- Karana Brahma

or causal state of Brahman and Karya Brahma or effect state of Brahman. Created

objects undergo growth, change and death, but the matter made out of which Karana

Brahma (the causal Brahma) maintains in a pure, unmanifested form (avyakta). The

soul and Brahman remains unchanged. When objects are created again, and Brahman

becomes manifested as the matters in the universe, this manifested form of Brahman

is called Karya Brahma. Ramanuja used this theology to explain texts of Upanisads

describe Brahman as beyond thought, speech etc. to indicate the unmanifested state of

Brahman as the Karana Brahma (causal state)15.

Bhakti

Bhakti is defined as a form of knowledge which consists of excessive attachment

and adoration to the ultimate Reality. As a result, the devotee becomes disinterested in

all worldly objects as described in Vedartha Samgraha16 . This special form of

knowledge stems from the firm conviction of the ultimate relationship with the

14

An Introduction to Indian Philosophy by Satischandra Chatterjee and Dhirendramohan Datta, p. 38815An Introduction to Indian Philosophy by Satischandra Chatterjee and Dhirendramohan Datta, p. 388

16Ramanuja on Bhakti and Prapatti by Dr. Anima Sen Gupta, p. 166



Supreme. This knowledge is not mere scripture knowledge per se. Real knowledge is

a steady, constant remembrance of God (dhruva smrti)17. In Sribhasya, Bhakti is

described as a form of loving meditation18. It is equated with dhyana (meditation) and

upasana (prayer)19. Dhyana means concentration of mind on Him. Upasana means

continuous thought of Him20. Bhakti of this kind is not a state of emotional

excitement that emerges and perishes instantly, but the result of constant practices21.

Therefore, Bhakti can remain fixed in the mind only through constant meditation,

thinking and reflection of the Supreme Being.

In Ramanuja’s doctrine, Jnana Yoga and Karma Yoga are not opposed but both are

required and practiced. There are two types of knowledge. The lower knowledge is

the realization that one is the Atman and not the body as described earlier. The higher

knowledge is the realization that one is merely a Sesa (a part or liege of the Lord) and

the Lord is the Sesi (the Whole or the Master). In this way, to know is to love and

knowledge and Bhakti becomes one and the same22.

Karma Yoga means fulfillment of one’s duties without attachment or desire for

rewards (such as heaven). That is to surrender fruits of actions as offering to God.

According to Ramanjua, this teaching has imparted through the first six chapters of

17An introduction to Indian Philosophy by Satischandra Chatterjee and Dhirendramohan Datta, p. 397



20





the Gita23. This detachment from action can be done only from the real identification

that one is the Self, not the body ( Atmavalokana)24.

There are seven fold Sadhana of Bhakti25, disciplines practiced to develop the

Sadhana Bhakti into Prema Bhakti (loving devotion).

(1) Viveka

This means practice of discrimination. This applies to all things taken in through

the senses. The emphasis is placed on discrimination in taking food. For example,

eat only Sattvika (purity- generating) and are prepared and served only by persons

or conditions that are pure.

(2) Vimoka

This consists in resisting impulses of passions like anger, sexuality, jealousy etc.

(3) Abhyasa

This denotes to practices that remind one of God as the Indwelling Principle (Sesi)

in oneself and the universe.

(4) Kriya

This consists the five-fold duties of life. (a) The duty to the Devas by performing

fire sacrifice as Agnihtra (b) The duty to the Rsis. Rsis are great seers who

propounded the Vedas, Puranas etc. (c) The duty to the ancestors by performing

23





Sradha and daily ceremonial rites to maintain one’s link with one’s ancestry (d)

Duty towards man which include fulfilling social and professional duties as well

as providing services in food, education etc. for the needy persons. (e) Duty

towards brute creations such as animals and plants.

(5) Kalyana

This includes practice of virtues like truth (Satya), straight-forwardness (Arjava),

kindness (Daya), benevolence (Dana) and love for all beings (Ahimsa)

(6) Anavasada

This means the practice of being free from despair or pessimism and maintains a

cheerful and positive attitude.

(7) Anuddharsa

This means the capacity not to yield to excitement or depression and maintains an

even temperament in all situations.

By the practice of these seven fold Sadhana Bhakti as moral principles, with

practice of dhyana (concentration) and upasana (continuous thought of God), one’s

mind becomes purified and receive a direct perception of Atman knowledge (one as

the Atman). This gradually develops into Para bhakti when one’s mind goes towards

the Lord in places of sense objects. This then gets further intensified to Parama bhakti

when the devotee becomes mad with love and intense longing and remains tin



intimacy with the Divine at all times. Parama bhakti, also called Prapatti, when

attachment to God becomes the sole music of one’s life and immersed in the bliss of

Paramatman.

Prapatti

According to Tapasyananda, there are six devotional attitudes bring one into

Prapatti (taking refugee). These attitudes are unalloyed and unshakable faith in God

and His Saving Grace26.

(1) Resolve to subordinate one’s will always to the Divine will.

(2) Avoidance of all that are contrary to His will.

(3) Firm faith that God is the savior of all

(4) Acceptance that God’s protective grace is always with one

(5) A feeling of one’s pitiable state owing to a realization of the insufficiency of all

self-effort made for one’s salvation

(6) Resigning oneself absolutely to His care and protection

The seven fold Sadhanas of Bhakti bring one to the state just prior to the final

realization of God. The heart of devotee becomes full with intense love, respect and

yearning of the Divine which blossoms from Parabhakti (primary love of God) to

Paramabhakti when one wins the Grace of God27.





There are apparently two opposing views to the methods of Bhakti and Prapatti.

One point of view argues that Prapatti is superior to Bhakti and Prapatti is regarded

as the easier and simpler path leading to Moksa28. The other holds that Prapatii and

Bhakti are intrinsically the same, not one is superior to the other.

Prapatti is superior to Bhakti that a single moment of the attitude can bring the

Lord’s Grace operative on the Jiva immediately and laborious less in Prapatti. Strong

faith in God, resignation to Him, and non-attachment are the qualities that link man

with Him and elicit His Grace. These are fundamental for salvation than the self-effort

of man29. While practioners of Bhaktiyoga requires spiritual disciplines of learning,

rendering services and meditation, the followers of Prapatti attain the same goal

without the arduous efforts. Hence Prapatti is superior to Bhakti.

On the other hand, some argue that Prapatti is not a different and independent

method of God- realization. The essence of Prapatti lies in surrendering one’s self

wholly at the feet of God, and in such a self-effecting manner, all sins are pardoned

through the Grace of God30

. Intense devotion arises spontaneously in the devotee’s

mind as one realizes that God is the refuge of all beings and all beings are the modes

of God31. Self- surrendering and self- effecting love of God which are both the

28Concept of Prapatti in Ramanuja’s Gitabhasya, by Nancy Nayar, p. 112

29

Bhakti Schools of Vedanta by Svami Tapasyananda, p. 8130Ramanuja on Bhakti and Prapatti by Dr. Anima Sen Gupta, p. 167




essences of Bhakti and Prappati are expounded in his Gita Bhasya32. God is both the

means and the end. Both Bhakti and Prappati are resplendent with Divine Grace33.

In conclusion, in Sri Vaishnava, the aim of life is to live a life of loving devotion

to God, this has been traditionally described as “a continuous stream of remembrance

of God, uninterrupted like the flow of oil”34. Although Jnana yoga and Karma yoga

are not excluded in the path of liberation, Bhakti yoga is considered the central

medium to God. As Tapasyananda commented, “ Ramanuja was essentially a devotee

and philosophy was only means for him to bridge the gulf between the Vedic

philosophical methodology and the emotional absorption of the Alvars35”.

Sri Krsna Caitanya

Caitanya Mahaprabhu is a Vaishnava saint of the Bengal school and believed to

be a full incarnation of Krsna by followers of Gaudiya Vaishnavism36 (also known

as Chaitanya Vaishnavism and Hare Krishna). He was also sometimes referred to by

the names Gaura (golden one) due to his light skin complexion37, and Nimai due to his

being born underneath a neem tree. In an early age, Caitanya was known as a Nyaya

scholar and professor who toured around India and won debates over various

argumentations. It was later when he met his guru, the ascetic Ishvara Puri and



34The Concept of Prapatti in Ramanuja’s Gitabhasya by Nancy Nayar,

35

Bhakti Schools of Vedanta by Svami Tapasyananda, p. 2436Hindu Encounter with Modernity, by Shukavak N. Dasa

37In the Name of the Lord, by Deccan Herald



received initiation from Gopala Krisna mantra that awakened his innate love for

Krsna.

Caitanya often absorbed himself in ecstasies of communion with the Lord Krsna

or Radha’ s excessive love to Krsna. The only written work by Caitanya has been

recorded is the Siksastaka (eight verses of instruction). This is a composition of poetic

verses revealed his intense love and longing for God. Caitanya did not write any

philosophical works of his school himself, but left the task to a group of theologians,

known as the Six Gosvamis of Vrindavan to form a distinct metaphysics and theology

named Acintya Bhedabheda, which means Inconceivable Identity- in – difference.

Acintya Bhedabheda

In theology, Caitanya’ school regards the Supreme Person as the Saktimat , and

Its/His power as Sakti. The Supreme Person remains transcendental while Its/His

Sakti projects the world of multiplicity. The Saktimat although in the midst of the

multiplicity created by Sakti, does not Itself/Himself being affected38. It is different

from the Sankara’s Advaita Vedanta that – in Caitanya’s school, manifestation is real

and not in any sense illusory. It is changeful but not illusory. There is no falsity in the

Supreme Reality39. The form is higher than the formless.

In Acintya Bhedabheda, inconceivable identity-in-differences, Sakti is both





identical and different from Saktimat. Saktimat and Sakti are intrinsically the same,

the difference lies in Satimat remain unaffected in the transformation of Sakti. These

two seemingly contradictory features co-exist but not to be explained logically.

Therefore, it is acintya – incomprehensible by human thought40.

The analogy often used as an explanation in this context in the relationship

between the Sun and the Sunshine41. For example both the sun and sunshine are part

of the same reality. Qualitatively the Sun and the Sunshine are not different, but as

quantities they are very different. This analogy is applied to the relationship between

living beings and God - the Jiva being of a similar quality to the Supreme being, but

not sharing the qualities to an infinite extent. Thus there is a difference between the

souls and the Supreme Lord.

Ten roots (Dasa Mula )

Caitanya’s theological teachings can be summarized as ten roots or maxims

(dasa mula)42.

1. The statements of amnaya (scripture) are the chief proof. By these statements

the following nine topics are taught.

2. Krsna is the Supreme Absolute Truth.


41

Prabhupada, A.C.Bhaktivedanta Swami (1988). Srimad Bhagavatam. Bhaktivedanta BookTrust. Bhag. 4.31.1642

Jaiva dharma: The universal religion, by Thakura, B. (1993).



3. Krsna is endowed with all energies.

4. Krsna is the ocean of rasa (theology).

5. The jivas (individual souls) are all separated parts of the Lord.

6. In bound state the jivas are under the influence of matter, due to

their tatastha nature.

7. In the liberated state the jivas are free from the influence of matter, due to

their tatastha nature.

8. The jivas and the material world are both different from and identical to the

Lord.

9. Pure devotion is the practice of the jivas.

10. Pure love of Krsna is the ultimate goal.

11. Krsna is the only lovable blessing to be received.

In Caitanya’s school, Krsna is the transcendental spiritual Reality within whom

time and space are included. His form is a multiform which can take any other form.

There is no distinction between spirit and form in absolute sense43

. Hence, the system

of Caitanya’s school claims itself to be Advaya Vada, a doctrine of the one without a

second, which Sat-Cid-Ananda Para-Brahman is identified with Krsna. Krsna is the

Absolute Person, indivisible and all – inclusive44.





has a sexual basis50. While sex is based on physical body as a part of Maya Sakti and

is motivated by self-centered and self- regarding pleasure, love is self-giving and

egoless51. The small self is forgotten and the happiness of Krsna becomes the only

rewards that His servitors desire.

Bhakti

Bhakti may be translated as loving and adoring service of God without any

consideration than the joy of the beloved Lord52. Bhaktas eschew Vedic rituals

( Karma), the desire for Mukti ( Jnana), as well as the concentration of Yoga and keep

solely the loving devotion to the Lord. The ideal is not to merge in God but be in

service of Him – it is not to become sugar but to taste it. Bhakti is both the end and

the means. The highest goal of Jiva is to attain the state of Priti (pure delight) in the

service of Krsna without any other desires obtainable by human effort or Moksa53.

Rupa Goswami was one of the famous theologians of Gaudiya Vaishnavism

established theological foundations for the devotional practices, Sadhana-bhakti of

the tradition. The two important Sanskrit works are Bhakti-rasamrta-sindhu and

Ujjvala-nilamani54.

Sadhana Bhakti is divided into three types – vaidhi-bhakti, raganuga-bhakti and



52


54Shukavak N. Dasa, http://www.sanskrit.org/www/Great%20Personalities/rupa%20goswami.html



ragatmika-bhakti. Vaidhi-bhakti means practice with various rules that cultivate the

sense of devotion. The word vaidhi means "what is based on rules". The practices

include reciting the names of Krsna ( japa), fasting, study of scripture, and so forth.

There are sixty four disciplines outlined for the practice of vaidhi-bhakti. These

disciplines can be summarized the nine limbs of discipline prescribed in Bhagavata –

Sravana (hearing the excellences of the Lord), Kirtana (singing His name), Smarana

(remembering Him by repeating His Name), Padasevanam (service of the world as

God’s manifestation), Arcana worship of Him in holy images), Vandana (obeisance to

Him, Dasya (feeling of being His servant), Sakhya (having intimacy of friendship)

and Atmanivedana (dedicating oneself wholly to Him) with addition of reverence of

Guru55. The goal of these practices is to purify the heart of the sadhaka and develop

sense of loving adoration of God for the next stage, raganuga-bhakti.

Rupa Gosvami defines raganuga-bhakti as the method of bhakti which follows

the perfect devotion demonstrated by the inhabitants of Vraja. The people of Vraja

become exemplary models of devotion called ragatmika-bhakti. Ragatmika-bhakti is

demonstrated by the interrelationships between Krsna and his friends, parents and so

forth56.

In raganuga-bhakti, it involves the transformation of the practitioner's identity


56Shukavak N. Dasa



from a person of this world into an impersonal divine relationship with Krsna. There

are five types of devotional sentiments can be cultivated in this stage: Santa- rasa

(peaceful mood), Dasya- rasa (mood of servitude), Sakhya- rasa (mood of friendship),

Vatslya- rasa (parental mood) and Madhurya- rasa (conjugal mood). In short,

vaidhi-bhakti may be described as the grammar of love, raganuga-bhakti may be

described as the literature of love and ragatmika-bhakti may be described as the

actual poetic experience itself 57.

In conclusion, both Sri Ramanuja and Sri Catitanya Mahaprabu brought the

sweetness of Bhakti into the spiritual philosophy of Vedanta that touched the inner

most longing of the souls. Philosophy is not merely topics of arguments for the

philosophers but inspiration moving on the path of Bhakti.

57Shukavak N. Dasa



Reference

Anima Sen Gupta, Ramanuja on Bhakti and Prapatti, Vedanta Kesari. 1981

Kenneth W. Morgan. The religion of the Hindus. Motilal Banarsidass. 1987

Nancy Nayar, Concept of Prapatti in Ramanuja’s Gitabhasya, Journal of South Asian

Studies

Prabhupada, A.C.Bhaktivedanta Swami (1988). Srimad Bhagavatam. Bhaktivedanta

Book Trust. Bhag. 4.31.16

Ramanuja organization, Meaning of Alvar , retrieved from www.ramanuja.org

Satischandra Ghatterjee and Dhirendramohan Datta (2007). An Introduction to Indian

Philosophy. Daryaganj, New Delhi. 110 002

Shukavak N. Dasa, retrieved on April 13, 2012,

http://www.sanskrit.org/www/Great%20Personalities/rupa%20goswami.html

Svami Tapasyananda. Bhakti school of Vedanta. Sri Ramakrishna Math. Mylapore,Chennai. 600 004

Thakura, B. (1993). Jaiva dharma: The universal religion (K. Das, Trans.). Los

Angeles, CA: Krishna Institute

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