PramAnas for Brahman as being different from its body

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SrI:

SrI Lakshminrusimha ParabrahmaNE namaha

SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN SatakOpa -

SrI nArAyaNa yateendra mahAdESIkAya namaha

 

Dear devotees,

namO nArAyaNa.

 

In the book " Philosophy and Theistic Mysticism of Alvars " by

SrI SMS Chari, he quotes two pramAnas to the effect that

Brahman as a metaphysical entity is different from its divine

body (pg 90, on Divine Personality, in the Doctrine of God).

They are reproduced here.

 

Saatvata Samhita, Poushkara Samhita and JayAkya Samhita are

regarded as the " Ratna Traya " (Three Jewels) in pAncAratra.

 

Saatvata Samhita (2.69-70) states

" SAntaha samvit-svarUpastu bhaktAnugraha-kAmyayA

anaupamyEna vapushAhy-amUrtO mUrtatAm gataha "

 

ie. " The Ultimate Reality is devoid of a form (amUrta), but it

assumes a limited form (mUrtatA) for the sake of devotees

and this limited form is incomparable (anupama) " .

 

This implies that the divyAtma svaroopa (ds) of Brahman is not

made up of a form, similar to how a jIvAtma's svaroopa doesn't

have any form. But, Brahman takes a form for the pleasure of

His devotees. Also, the divine body assumed by SrIman nArAyaNa

at SrI VaikUNTham is eternal and anAdi. Hence Brahman

certainly has a divine body eternally.

 

Another quote is from the JitantE Stotram, a khila sUkta of

Rg vEda :

 

" na tE rUpam na ca aakArO na-aayudhAni na ca-aaspadam |

tathApi purusha-AkArO bhaktAnAm tvam prakASasE || "

 

" You <in ds> donot have any physical qualities such as white or

black (rUpa) ; You <in ds> do not possess any physical organs

such as head or legs (aakAra) ; nor are there any weapons or

ornaments on You < in ds> (aayudha) ; nor do You have an

abode <ie. ds being all pervading, there is no specific abode

by which Brahman's presence is limited>; Neverthless out of

Your infinite compassion towards devotees <who can't

comprehend and reciprocate with You as ds>, You manifest

Yourself with a lusturous bodily form bedecked with ornaments

and weapons in an abode of Yours < Be it arcAvatAra, vibhava

avatAra etc> " .

 

note : This has been explained very well by SrI PuttankOttakam

SrInivAsAchArya swAmi ( a great scholar of the last

century and well known contemporary of 42nd HH Jeeyar of

Ahobila Mutt viz. SrImad InjimEttu Azhagiyasingar ), in

his commentry. SrI SMS Chari has followed his

explanations.

------------------

 

There are many more pramAnas in the pAncarAtra on this issue.

 

I will later quote the section from SrI VishNu purANam which

explains as to how the bhakti yOgi (upAsaka) in his matured

final stages of upAsana is able to meditate on the divyAtma

swaroopam of Brahman, with its characteristics as Satyatvam,

jn~yAnatvam etc, without the divine body.

 

Please also refer to SrI BhAshyam on adhikaraNAs like

AntaradhikaraNa (1.1.21),SarvatraprasiddhyadhikaraNa (1.2.7),

AdruSyatvadhikaraNa (1.2.23-24), VaishwAnara-adhikaraNa

(1.2.30-31), Dahara-adhikaraNa (1.3.20), PramitadhikaraNa

(1.3.24), ........and Ubhayalinga adhikaraNa (3.2.11+). This

will give a good picture on the distinction between Brahman

and its form, the need of the form taken by Brahman being for

the purpose of meditation by bhakti yOgis (upAsakas) etc.

 

adiyEn rAmAnuja dAsan,

anantapadmanAbhan,

KrishNArpaNam.