pA'ncarAtra - An Overview - Part 5.

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pA'ncarAtra - An Overview - Part 5.

 

pA'ncarAtra and viSishTAdvaita:

 

It is believed by some that the pA'ncarAtra system and the

viSishTAdvaita philosophy are one and the same thing, in the sense that

one is derived from the other, and they both have the same philosophic

background. This is an incorrect notion. The two thought-streams

stemmed from independent sources, and have had different and

independent courses. It is true that some of the great AcArya-s of

viSishTAdvaita have attempted to integrate the two systems. However,

the distinct origin of the two systems can be seen based on the

differences between the earliest of the pA'ncarAtra samhita-s

(sAttvata, jayAkhya, ahirbudhnya) and the later ones (vishvaksena,

vihagendra, lakshmi-tantra etc.). The later ones clearly follow the

lead of viSishTAdvaita.

 

Following are some of the points that clearly indicate the independent

origin, evolution and course of the two systems:

 

pA'ncarAtra:

 

1. Not a philosophy but a thought system justifying a compendium of

practices relating to worship.

2. Early tests were indifferent to vedic claims, and in fact claimed to

be more ancient than the veda-s.

3. Prapatti is mentioned in later pA'ncarAtra tests, but not in the

early ones - probably a reflection of

the influence of viSishTAdvaita philosophy on pA'ncarAtra.

4. pA'ncarAtra existed even at the time of mahAbhArata.

 

viSishTAdvaita:

 

1. A philosophy by no means confined to worship.

2. Seeks to justify its position wholly based on vedic authority.

3. Prapatti is an integral part of the pA'ncarAtra philosophy.

4. More recent than pA'ncarAtra.

 

The pA'ncarAtra system is not a philosophy but more a thought-system

justifying a compendium of practices relating to worship.

ViSishTAdvaita is a philosophy by no means confined to worship, and

seeks to justify its position wholly based on vedic authority. The

early pA'ncarAtra texts were indifferent to vedic claims , and in fact

claimed to be more ancient than the four veda-s. We see mention of

prapatti (SaraNam) in the later pA'ncarAtra texts, probably as a result

of the influence from viSishTAdvaita, but not in the earlier ones. As

has been mentioned earlier, pA'ncarAtra existed even at the time of the

mahAbhArata.

 

It has been pointed out by van Buitenen that SrI rAmAnuja has not used

any quote from the pA'ncarAtra, and for that matter from divya

prabandham as well, in any of his known works. An explanation offered

is that this might have been because in SrI rAmAnuja's days there was

so much resistance to anything even remotely considered non-vedic in

nature, and quoting from pA'ncarAtra or prabandham could weaken his

case in the eyes of the biased. The postulate advanced is that SrI

rAmAnuja was in a position to make a good case with purely the help of

the Sruti-s and well-accepted smRti-s, and there was no need for him to

bias his case by using quotes from sources which could have been dubbed

sectarian.

 

The topic of the inter-relationship between the two systems is in

itself a subject that deserves dedicated analysis and understanding,

and is a separate subject which we will defer. At a high level, the

following are some common aspects between the pA'ncarAtra and

viSishTAdvaita systems as they are accepted today, and are greatly

emphasized by SrI rAmAnuja (e.g., prapatti in the gadya-traya-s).

 

1. The concept of prapatti

2. insistence on an austere life,

3. dedicating all actions including sleeping and eating to bhagavAn,

4. the concept of disinterested action which in the end leads to God

realization, etc".

 

High-level view of the postulates of the pA'ncarAtra:

 

At a high-level following are some of the highlights of the

pA'ncarAtra system:

 

1. The pA'ncarAtra does not admit of a plurality of God, but is an

uncompromising monotheism.

 

2. prapatti is a means to moksha that is available to everyone

without any constraints regarding varNa etc., and which is available in

this birth itself.

 

3. A very austere way of life where everything that is done is done

for bhagavan's pleasure, not excepting eating and sleeping.

 

4. nishkAmya karma, or disinterested action, which will ultimately

lead to God-realization.

 

5. pA'ncarAtra emphasizes ritual worship consisting of dIkshA,

ArAdhana, pUjA, function and use of nirmAlya and naivedya, and

pa'ncakAlikA (these will be covered more elaborately later).

 

What is listed below is one interpretation of the postulates of

pA'ncarAtra. I am not listing multiple interpretations here in the

interests of brevity and simplicity.

 

1. The nature of Godhead - bhagavat who denotes the manifested

configuration of the six qualities; not only an absolute,

indescribable, and transcendental Brahman of the vedAntins, but also a

personal god, worthy of adoration and worship; also different forms

(vyuha, vibhava, arcA etc.) assumed by the personal god.

 

2. karma - panca-kAla procedures

 

3. vidyA - systematized spiritual knowledge, or the energy of the

Godhead which works within the individual for producing knowledge. The

samkarshaNa aspect of Godhead bestows the knowledge of scriptures

(Sastra-j~nAna), the pradyumna aspect the knowledge of practice

(anushThAna mArga), and the aniruddha aspect the benefits of such

knowledge and practice (kriyA-phala).

 

4. kAla - the principle of time. Time is viewed as that which causes

the disturbance in the guNa-s and which brings about everything in the

universe in an orderly fashion.

 

5. kartavya - what ought to be done as a duty. The daily and

imperative worship at home, meditation, etc.

 

6. vaiSeshika - special ceremonies such as pratisTha in a temple,

pavitrotsava, adhyayanotsava, etc.

 

7. samyama - yogic practices - the yoga of restraints. (Chapter 6 of

bhagavad-gItA emphasizes the value of yoga, and Lord kRshNa tells

arjuna - tasmAt yogI bhavArjuna - therefore you should become a yogi).

 

8. cintA - dhyAna (contemplation), cintana (visualizations), etc.

These are in the category of antar-yAga (internal or mental

sacrifices).

 

9. mArga - the path to be chosen for securing salvation. SAttvata

samhitA mentions devotion (bhakti) as the mArga - bhakti which is firm

(acala), pure (Suddha), constant (nitya), unwavering (avyabhicAriNI).

ahirbudhnya samhitA indicates that the mArga is namana (bowing) -

involved in the mantra-s which proclaim SaraNAgati (surrender). This

refers to total and confident surrender of oneself and all that belongs

to oneself to Godhead, and is an important concept of viSishTAdvaita.

 

-To be continued.

 

-dAsan kRshNamAcAryan

 

 

 

 

 

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