Paris studies of R

A few good modern studies on Ramanuja have been for some time available. But where as Sankar's doctrine very legitimately attracted the earnest attention of Eastern and Western philosophers during the 19th and 20th centuries and raised an abundant exegetical literature: the visistadvaitha school seems to have failed in striking an interest equal to its merits. I do not wish to exasperate the age long opposition between these two great vedanthic acharyas, nor to lessen the grandeur of the prince of advaita. But one should be prepared to welcome any new endeavour to do full justice to the metaphysical and religious genius of Sri-bhasyakara, provided the work is carried on with an objective and rigorous method. thus wrote Professor of comparative philosophy Oliver Lacombe. U of Paris sorbonne. in appreciation of the work put forth by Dr. AnimaSen gupta.
Dr ASG emphasises very aptly the organic, nay organicist character of Ramanuj's thought and shows that the keystone of the system is to be found in the body-to-soul relation: the whole world of sentient beings is assumed in the unity of the godhead in the same way as the individual body is assumed in the unity of the individual soul.
Dr ASG hits the right path when she enables us to see how Ramanuja understands his duty as a vedanthic acharya and how he endeavours to remain true to all the pronouncements, of the Upanishads, however contrasting they may be or appear, without favouring these that advocate unity or those that vindicate plurality. She describes quiet correctly Ramanuj's procedure as an improvement on the synthetic method previously worked out by the Bhagwad gita.
The essence of Bhakti, according to Ramanuja is interpreted not as a mere emotional outflowing of the soul but as exalted form of jnana, and the relation between Karma and jnana is upheld.
According to Vedartha Sangraha, Bhakti has been described as a knowledge which consists in excessive adoration and attachment to the ultimate reality as a result of which the devotee becomes absolutely disinterested in all other objects of the world. Meditation on God or a full knowledge of the nature of god generates love and transforms dhyna itself into a form of love and affection. Bhakti according to Ramanuja, is not merely an emotion of love and respect devoid of knowledge: It is a special form of Knowledge that fills the heart of the individual with a deep feeling of attachment for the supreme divinity. Bhakti has been equalled to dhyana and upasana. God being the most beloved object, His thoughts also are very dear and pleasing to the devotee and naturally therefore, these pleasant thoughts keep his mind continuously occupied. This is Bhakti. Sri Ramanuja has recognised a very close connection between Bhakti and Jnana i.e. devotion and knowledge. Knowledge may be regarded as the cause of bhakti. Knowledge is the very foundation of Bhakti and it is jnana that produces bhakti, it also nourishes and enriches it. knowledge is necessary for the emergence of bhakti /devotion in the heart of a worshipper.
Not only jnana yoga but karmayoga also is necessary actually jnana yoga springs from Karma yoga. Ramanuja says in his commentary on gita chapter 3 sloka 1, "Jnananisthaeva atmavalokana sadhanam karmanista tu tasya nispadhika" knowledge therefore is indeed the important part of disinterested action. the disinterested action has therefore been described as action illumined by the light of self knowledge.
"Evamantargatajnanam yat karmantatte prabaksyami yat jnatva anusthaya asubhat samsarabandhatmoksayase...... Gitabhasya 4-16.
Akarma in the sense of atmajnana action illumined by self-knowledge assumes the form of knowledge and knowledge purified by disinterested performance of action assumes the form of action.
Knowledge therefore is not alien to bhakti and karma.
the seven fold limbs of Bhakti.
1. Viveka
2. Vimoka
3. Abhyasa
4. Kriya
5. Kalyana (satya, arjaba,daya,dana and ahimsa)
6. Anavasada
7. anudharsa.
this seven fold sadanas of bhakti leads one to that state of anubhava which possesses, fullness, vividness and liveliness of perception which leads him to paramabhakti. 
Ramanuja on Bhedabheda theory.
Ramanuj's theory differs from both Bhaskara and Yadavaprakasha who are regarded as staunch supporters of bhedabheda theory, which posits the existence of both identity and difference between Brahman and the individual soul. for ramanuja identity simply refers to the inseparable relation between Brahman and individual soul. The being of a finite self cannot dissolve wholly in the absolute in any state of its existence. In the opinion of Bhaskara, difference is inherently abheda-dharmi. The waves are different from the sea but are also identical with it. Identity for Bhaskara means absolute identity or total oneness. In the opinion of ramanuja on the other hand identity does not mean oneness, it simply refers to inseperableness. the self can never be dissolved into God. One substance cannot be totally merged in another substance. an individual may rise very high in purity and knowledge, but still there will be a God superior to him. The individual is only a Visesana (adjective) of god. and as such, he can never become one with God. an adjective can never get merged in the noun it qualifies.
The Bhedabheda theory of Bhaskara on the other hand, has a tendency to suggest that identity means essential identity which has been emphatically denied by Ramanuja. Thus while for Bhaskara, identity is essential and difference is practical, for Ramanuja difference is essential and identity is practical.
Ramanuja has not accepted the theory of Yadava Praksha either as he has refused to admit that both identity and difference are natural and essential. It is because of such difference existing between the theory of Ramanuja and the theory of bhedabheda of Bhaskara or of Yadava -Prakasha in respect of the relation between the individual soul and Brahman, that ramanuja has not given the name of bhedabheda to his own theory lest it might get confused with the theories of his predecessors.
The vedic judgment "That Thou Art" does not convey essential oneness (svarupaikya ) of Brahman and the individual soul. It simply implies oneness of a substance having two different attributes. The non dualistic claim that this proposition establishes bare identity between the individual soul and Brahman by eliminating the attributes is false. There is eternal difference between spirit matter and God. Matter is the object of experience, Spirit is the subject of experience and God is the ultimate sustaining principle of both spirit and matter. Hence God can never be totally identified with the spirit or matter. Thus for Shankara the difference between the soul and Brahman is false, for Ramanuja it is true and real. Again Bhaskara says that the difference is non eternal but Yadava prakasha holds that there is no contradiction in supposing that both identity and difference exists between brahman and the individual soul at the root and also in the final state.
a careful reflection on the two interpretations of "That Thou Art" given by Shankara and Ramanuja will reveal that these interpretations are not in reality so wide apart as not to allow any compromise between them. No doubt there are important differences but there is some subtle affinity as well.
The difference that strikes one at a first glance is that while shankara has negated individuality totally in the state of liberation by completely identifying thou with that, Ramanuja has retained it till the last. According to Ramanuja the soul is one with God in a manner in which the body of a man is treated as one with his soul in worldly dealings and wordly affairs. It is this identity from the practical point of view that has been refered to by the upanisadic judgement "That thou art" Other wise there is natural and essential distiction between the soul and Brahman.
Thus according to shankara there is singleness in emancipation and not a oneness of a whole whereas for Ramanuja emancipation is not a state of singleness but a state of oneness of an organic whole.
In spite of such metaphysical differences we shall be able to find affinity between these two conceptions of liberation from the psycological point of view. The qualified Monism of Ramanuja advocates a total identity between the soul and God from the psychological point of view. the liberated soul through intense devotion feels that it has become one with God or that its existence is lost in the existence of God just as a lover experiences a feeling of oneness with the beloved in true love. The state of liberation is a state of non duality from both the point of view of  Shankara and Ramanuja.
The motive of Shankara is to preach the identity of Brahman and the individual soul while the aim of Ramanuja is to advocate the existence of an all embracing God with whom the individual remains inseperably related as his body. It is the duty of every soul to discover this divinity in his own soul and for that reason one is asked to look into one's own soul to find out the soul of all souls.

Nithya Grantham.

A short manual written by Sri Ramanuja charya to guide the Sri Vaishnava devotees for nithya kramas.
Nithya Grantham or Bhagavad AAradhana prayoga. Ramanuja charya spells out the need for a vishnu Bhaktha to engage in the religious observances enjoined in the vedas, smrithis & Puranas through the grantha he explains the kramam to be followed which he built on his predecessors (Nathamuni & Alavandhar)foundation.
Ramanuja says one must commence worship of God by offering himself whole and entire to the Lord in humble submission in contemplation of His sublime attributes. He says surrender yourself to him this leads to the blossoming of your soul under the benignant influence of His grace. Consider Him as tha God of Gods and your loving Lord. Your great affection for him will bring him before your minds eye in the clearest of clear visions of His immediate presence. Sit a while in tranquility contemplating His sweet presence. This ineffable experience engenders in you a deep affection for the Lord which must then take the form of overt worship which is His real service (Kainkarya roopa pujam) Nothing could to Ramanuja equal the pure joy of self forgetting service (Kainkarya) of which the daily ritual of worship was an external symbol. No religion can altogether dispense with such ceremonial expression.
Here is an act of worship which is a blend of Dhyana, Upasana and Bhakti. For Ramanuja these three were identical issuing itself out in overt service of God. Here is a consumation devoutly wished for by the devotee. Ramanuja was the fruit and fulfilment of the spiritual endeavour (sadhana) the object of which is nothing short of attainment of God Himself (Bagawad praptti) which is the siddhi for which he strove through his philosophy and religion. His philosophy has found its fulfilment in Love. This indeed is the fulfilment of the aspiration of his soul expressed in the invocatory verse of Sri Bhasya (Bhavatu mama parasmin shomushi bhakti roopa)


Sri Ramanuja is also known for laying the system of daily rituals to be followed in the temples and special practices on festive occassions.
The Sri vaishnava sampradaya followed in Tirumala gives a graphic description of the hyms that are sung in the holy shrine on various occassions, he systematised the recitation of the alwar hymns at Tirumala.
1. Suprabhata seva.
Originally all through the year in the morning the recitation of Thondarapadi alwar's Tiruppalliezhucchi was sung.
But after Prathivadi Bhayankara annan the disciple of Manavala Mahamuni wrote the Suprabhatam stotram prapatti and mangalam on Srinivas these hymns are sung in the temple all through the year except in the month of marghazhi the Thiruppalliezhucchi is recited at the time of opening the temple.

2. Daily Thomala Seva.
During morning Thomala seva Tondarpadi alwars Thiruppalliezhucchi and Andal's thirupavai are recited. After offering food to the deity  Thiruppavai Sathumurai is recited.
In the evening thomalai sevai, Thiruppallandu, Poochudal, Kappidal, Senniyongu, Periyalwar's hymns, Vinneela Melappu of Andal, Taye Tandai, Vadamarudidai and Ezhai Ethalan of Tirumangai alwar, Ozhivil Kalam, Ulagamundaperuvaya, Kangulum pagalum and Azhiezha of Nammalwar, Tirupanalwar's amalanathipiran and Madurakavi alwars Kanninum Chiruthtambu. In total 15 decads are sung/ recited.
During Tiruvaradhana both in the morning and in the evening thomala Seva, Periya jeer or chinna jeer or ekangi gives tulasi to archaka and recites prabhandams by doing Alavatta Kainkaryam.
During Sathumurai, Archaka performs pooja at the feet of the Lord with Tulasi given by periya jeer. Such tradition and custom is held for all mulavar and utsavar deities during Sathumurai in all temples.
After Sathumurai, Tirupallandu is recited ending the sathumurai by saying Vazhi tirunamam of Manavala Mahamunigal. Then Thirtham Sri Satari and Prasadam is given to all devotees who are inside the temple.

3. Poolangi Seva.
On Thursday poolangi thomala seva, before Thirumangai alwar,sVadamaruddai his Oonvada unnadhu is recited.

4. Friday tirumanjana seva
On Fridays Mulavar Tirumanjanam, Periyalvar's Venni azlandha and Pinnai Manalanai are recited and after tirumanjanam Andal's nachiyar Tirumozhi is recited. Then Tirumangai alwars Chiriya tirumadal also is recited. after offering prasadam, Natchiyar tirumaozhi sathumurai is held. on fridays three thomala seva is performed.

5. Kalyana Utsavam.
during the daily kalyanautsavam, the custom of rolling the coconuts as bride and groom as performed in the traditional weddings is conducted and andal's Varanamayiram is recited.

6. Monthly Rohini Utsavam.
For every Rohini naksatram day Kannan swamy will go round the mada street and Periyalwar tirumozhi is recited.

7. Monthly Tiruvatirai utsavam.
Being the Birth star of Ramanuja, sri Varu and Ramanuja visit the mada street. During Tiruvatirai and Ramanuja Nootrandadi of Amudhanar is recited and sathumurai is performed at the entrance to the temple. On the occassion of Anadhyayanam, Upadesaratnamala of manavalamahamunigal is recited.

8. Monthly Punarvasu Utsavam.
For every Punarvasu when Chakravarthy Tirumagan (SRI RAMA) visits Perumal tirumozhi is recited in mada streets and Sathumurai is done at the entrance of the gopuram.

9. Monthly sravana utsavam.
Every month on sravana day when Malayappa swami takes a tour outside the temple, Mudal Tiruvandadi of poigai alwar is recited. When the deity returns to the temple at the entrance of gopuram, Sathumurai, Pallandu and Vazhi Tirunamam find a place in the recitation.

10. Nitya utsavam (40 days)
A 40 day Nityosava to Lord Malayappa swamy is performed it starts from Ugadi, it is held in the evening. Sri Malayappa swamy goes round the temple and Ciriya tirumadal is recited. After veedhi uttsavam, at the entrance of sri Ramanuja Shrine sonti, jaggery, bengal gram, sundal, bagala bath is offered to the lord and distributed to goshti.

11. Sri Jayanthi Utsavam.
On the night of Sri Jayanthi celebrations, Dwadassa Tiruvaradhanam (12 times pooja) is performed to Ugra Srinivasa. After Tirumanjanam to Kannan swamy on that day Periyalwar's hymns are recited.

12. Vasanthotsavam.
 On the third day of Malayapa swamy's vasantha utsavam, varaha perumal's Adhyayana utsavam is performed while performing sathumurai of manavala mahamunigal at sri ramanuja shrine recitation of some hymns and sathumurai is performed.

13. Pavitrotsavam.
During the three day pavitrotsavam to Malayappa swamy recitation of the three andadi's of the three alwar's Poigai Bhoothan and Peyalwar are recited and sathumurai is held and in the presence of Sri Ramanuja Iyalpadi is distributed.

14. Karthigai deepotsavam.
During Karthigai deepam the three hymns of Poigai, Bhootham and Peyalwar prabhandams like Vaiyam hangali, Anbe Thangali and Thirukkanden respectively are recited by Jeer swamy while archakas perform harathy to Mulavirata Sri Vari. after thirukarthigai deepam both in the morning and evening thomala seva upadesharthanamala and thiruvaimolzhi Nootrandadi of Manavala mamunigal is recited.

15. Dhanurmasa Seva.
During Marghali month, thiruppaliezhuchchi will be recited when opening the temple. and during thomalai sevai tiruppavai is recited.
In the morning thomalai sevai tiruvaimozhi nootrandadi is recited. but during friday's thomala seva after Tirumanjanam there is no recitation of natchiyar tirumozhi and chiriya tirumadal. 
Upadesaratnamala is recited during thomala seva and after Nivedhanam, sathumurai is held. there is no anadhyayanam during dhanurmasa tirupavai being recited in the early morning. upadeshratnamala only is recited during morning thomala seva. the evening thomala seva is like other months, Nityanasandhanam is recited.

16. Other deities utsavam.
During annual birthday of azagiya singar, Meyan Vengadam, Varaha perumal, Tirupallandu, Kanninum chiruththambu, koil tiruvoymozhi, ramanuja nootrandadi and upadesaratnamala are recited and sathumurai is offered.

17. Purattasi brahmotsavam.
During Purattasi Brahmotsavam, the following hymns of alwars are recited as per the table below. On the day of dwajarohanam there is no recitation of divya Prabhandam in the morning.

DAY       TIME       VAHANAM                   ALWAR HYMNS
1st       Morning       Dwajarohanam               ---------
            Evening        Seshavahana                Mudal tiruvandadhi
2nd     Morning        China sesavahanam      Irandam tiruvandadhi
           Evening         Hamsa vahanam                --do---
3rd      Morning        Simha vahanam           Moondram tiruvandadhi
           Evening         Muthu Pandal                   --do---
4th     Morning         Kalpaka vriksham       Nanmuga tiruvandhadi
           Evening         Sarvabhupalam                 --do---
5th     Morning         Natchiyar Tirukolam
                                  in Pallaku                    Tiruvirutam
           Evening         Garudotsavam                  --do---
6th     Morning          Hanumantha vahanam  Periya tiruvandhadhi
           Evening          Vasatotsavam               No recitation
            Night              Gajavahanam               Periya tiruvandhadhi
     (During the above six days Periyalwars hymns will also be 
       recited along with the hymns in the list)

7th    Morning          Surya Prabha                 Periya tirumozhi
         Evening           Chandra Prabha                --do---
8th    Morning           Rathotsavam                      --do---
  (At the feet of the Ratha i.e. car sathumurai is held by reciting periyalwars hymns and Tirumangai alwar's hymns. during the utsavam periya tirumadal and chiriya tirumadal is also recited and enacted.)
         Evening          Horse Vahanam             Natchiyar tirumozhi
9th    Morning          Pallakku                        Perumal tirumozhi

At the Churnabhishekam 
Thiruchchanda viruttam of tirumazhisai alwar is recited and ending with Madurakavi alwar's Kanninum chiruththambu is recited.

For the Chakrasnanam at the Swami Pushkarini, tirunedunthandakam of Tirumangai alwar is recited. at the Swami Pushkarini in the varaha swami temple Tirumanjanam for Malayappa swamy, Ubhaya Natchimar and chakrathalwar is held. thirtam is then distributed. at the Tiruvaradhana, Tiruppalliezhuchchi, Tirupavai, Tirupallandu, Kanninumchiruthambu, koil tiruvoymozhi, ramanuja Nootrandhadhi and upadesaratnamala is recited and sathumurai is performed.
On the 8th day Rathothsavam at the feet of the car and on the 9th day at varahaswami temple sathumurai and vazhi tirunamam is recited.
On the 9th day night at the Dwaja avarohana, ramanuja Nootrandhadhi and Upadesharatna mala, and on the 10th day dwadasa aradhana and tiruvaimozhi are recited.

On all days after alighting from the Vahanam at the entrance of the temple sathumurai is held at the Sri Ramanuja temple Iyalchattu and Vazhi tirunamam are recited. the nivedyam that was offered to Malayappa swamy at the entrance of the temple is offered to sri ramanujar and distributed at Iyalchattu.

during Brahmotsavam on the sravana star tirthavari night utsavam after Ramanuja Nootrandadi sathumurai, Sri vari will be seated in the mirror palace near dwarapalakas facing sri ramanuja who is presiding in the North and nevedyam and asthanam is held. Every month on sravana star day Malayappa swamy and his consorts will be seated facing sri Ramanuja. this is done as a token of appreciation for ramanuja charya in conducting the Brahmotsavam with pomp and gaiety thus grace is showered on sri Ramanuja.

18. Adhyayana Utsavam in Tirumala.  
Adhyana utsavam is held for 23 days from the night of Amavzsya preceding Vaikuta Ekadasi in dhaurmasa. after evening thomala seva and neivedyam Malayappa swami with his consorts will adorn the Thirumamani mandapam  facing east in the divya simhasanam.
Since tirumala does not have a Nammalwar's vigrahamSri Senapathy alwar the Acharya of Nammalwar is seated facing south near the Simhasanam. Sri Ramanuja's vigraham is also placed facing south in the mandapam. After nivedya Jeer Swamy and Adyapakas recite the first hymn and the last two hymns in each Andadi. i.e. mudal tiruvandadi to tiruviruttam.
Pagal Paththu.
Day                  Morning                                    Night.
1st     Recitation of Iyarpa in full             Tirupallandu
2nd    Perialwar's tirumolzhi                     Senniyongu. 
          (first and second day)
3rd     Remaining hymns in 
           Perialwars tirumolzhi                      Vinnelamelappu
4th      Tiruppavai, Natchiyar 
             tirumolzhi                                       Ooneru selvathu
5th      From Perumal tirumolzhi                 Vedinen vadi, Taye 
            to Kanninumshiruththambu.            thandai & periya                                                                                   tirumolzhi
6th      1st and 2nd centum of Peria
            thirumolzhi                                        Vadamarudhidai
7th       3rd & 4th Centum of periya             
              thirumolzhi                                      Pandainanmarai
8th       5th & 6th centum in periya
             thirumolzhi                                        Thelliyeer
9th       8th & 9th centum in periya
             thirumolzhi                                        Kadil kadippittu
10th    10th & 11th centum in periya
            thirumolzhi                                       Tirukkurunthandakam
                                                                     Tirunedunthandakam
                                                                     then sathumurai in
                                                                     perialwar tirumolzhi,
                                                                     periya tirumolzhi &
                                                                     tirunedunthandakam.

Evening Session
Erappaththu
Beginning with Tirupallandu each decad from Tiruvaimolzhi is recited and on the tenth night Sathumurai is held. the next day - night Kanninunumchiruthambu is recited. the day after that Ramanuja nootrandadhi and Upadesharatnamala and in sathumurai, Iyalchattu, Valzhi Tirunamam are recited. Thus ends Adhyayana utsavam of 23 days.
Thereafter the next day Varaha swamy Adhyayana utsavam will be done by reciting Koil tiruvaimolzhi.
On Erappaththu sathumurai and ramanuja Nootrandhadhi sathumurai, Ramanuja will go round from Tirumamani mandapam and stand before the Mulavirata near dwarapalaka near Garuda mandapam. The Archaka will bring Parivattam, garland, sesha vastram etc from Mulavirat and all these are adorned on sri Ramanuja and shatari placed on him. then Jeer swamy will recite kundramendi, Akalekilen, Ozhivil kalam, Pallandu, Adiyomodum, first churna of Gadya. there will be the recitation of Taniyan and Vazhitirunamam both at the beginning and the end. this is held for three days after which ramanujar will again go round the inside prakaram of the temple and stotras are recited. stotrapattam like dhatee Panchakam, Yathiraja vimsathi goshti will be held. Then on reaching his sannidhi theertham, Padukam (Ananthalavan) and prasada is distributed.
There is a ten day utsavam for sri Ramanuja, during which  Nalayira divya prabandham is recited. In the evening there will be a procession going all round the temple on all ten days, with ramanuja being accompanied by the shatari. In the morning Iyarpaa the first 3000 verses are recited and the evening recitation consists of Tiruvaimolzhi. at the morning veedhi utsavam after Iyalchattu dhatee Panchakam and Yathiraja vimsathi are recited on all ten days and on reaching sannidhi viniyogam is done. The evening veedhi utsavam comprises of Ciriya tirumadal is recited and on Ramanuja Jayanthi sathumurai, in the presence of Malayappa swamy at ramanuja temple entrance tiruvaimolzhi satumurai is held.
shatari and theertham is offered to goshti.
On vedantha desikar sathumurai (Ippasi saravana vadakalai pontifs will recite Desika stotras both in veedhi and desika temple. and in place of sri sailesa dayapatram they will mention Ramanuja dayapatram when reciting the taniyans. all the above have been systemetised by ramanuja charya and is being followed in all sri vaishnava temples to this day.  

truth

TRUTH.

The nature of truth and the human capacity to have it, to retain it, and to achieve more of it are topics that have occupied philosophers at least since the moment when the goddess told parmenides that she would teach him all things, both the unshaken heart of well rounded truth and the opinion of immortals in which there is no true reliance.

aristotle provides a robust and substantial account of truth which displays and explains truth as a fundamental ineliminable datum for philosophical enquiry

Sri Aurobindo sees evolution primarily as an ongoing evolution of consciousness. He holds that the human mind is much too imperfect a type of consciousness to be the final resting point of nature, and that just as life developed out of matter, and mind out of life, a still higher form of consciousness is bound to develop out of the mind. For his evolutionary ontology of consciousness, Aurobindo bases himself on the Veda¯ntic view of consciousness, which says that

consciousness is pervasive throughout reality and that it manifests as a range of ever-higher gradations of consciousness and being. In matter, consciousness is fully engrossed in its own existence and shows itself only as matter’s habit of form and its tendency to obey fixed laws. In plant and animal life, consciousness begins to emancipate a little, there are the first signs of exchange, of giving and taking, of feelings, drives, and emotions. In the human mind we see a further emancipation of consciousness in the first appearance of an ability to ‘‘play with ideas in one’s mind’’ and to rise above the immediate situation. The mind is characteristically the plane

of objective, generalized statements, ideas, thoughts, intelligence, and so on. But the mind is also an inveterate divider, making distinctions between subject and object, I and thou, things and

other things. Within the Vedic tradition, the ordinary human mentality is considered to be only the most primitive form of mental consciousness, the most ego-bound, the most dependent on the

physical senses. Above it there is the unitary Higher Mind of self-revealed wisdom, the Illumined Mind where truths are seen rather than thought, the plane of the Intuitive Mind where truth is

inevitable and perfect, and finally the cosmic Overmind, the mind of the Gods, comprehensive, all-encompassing. But in all these mental planes, however far beyond our ordinary mentality,

there is still a trace of division, the possibility of discord and disharmony. One has to rise beyond all of them to find a truly Gnostic consciousness, intrinsically harmonious, perfect, one with the divine consciousness that upholds the universe.

Many spiritual traditions have claimed that it is possible to connect or even merge with an absolute consciousness beyond mind, but, according to Aurobindo, it is at this moment for the first time becoming possible to let a supramental consciousness enter into one’s being and transform it in every respect. The comprehensive, supramental transformation of all aspects of human nature is the central theme of Aurobindo’s work. While at present this can be done only to a limited extent, and at the cost of a tremendous individual effort, he predicts that eventually the supramental consciousness will become as much an intrinsic, ‘‘natural’’ part of earthly life as our ordinary mentality is now.

In this chapter a comparison is drawn between Aurobindo’s evolutionary conceptualization of consciousness and the concepts of consciousness more commonly encountered in contemporary

consciousness studies. A number of ontological and epistemological questions arising out of this comparison are discussed. A short indication is given of the ‘‘inner gestures’’ that can help to put

an individual on the path toward the ultimate transformation of consciousness and being, which Aurobindo proposes.
To be continued.

GADHYATHRAYAM

Of the Nine writings attributed to Sri Ramanuja charya foundational thinkers of Visistadvaita, Vedanta and Sri Vaishnavism, the most highly revered throughly known and frequently recited by his present day followers are his three prose poems, The Saranagathy Gadya, the Sriranga Gadhya and Sri Vaikunta Gadya, collectively known as Gadhyathrayam.
The Saranagathy Gadya and the Sri Ranga gadya are written in the First person singular are taken by Sri Ramanuja followers to be the record of his personal acts of sharanagathy or prapatti, the taking refuge at the Feet of the merciful supreme Lord Narayana, in lieu of any other means of the highest goal. Release from the cycle of transmigration and attainment of the abode of bliss.
The Vaikunta Gadyam is said to be Sri Ramanuja's instruction to his disciples as the proper manner in which to perform prapatti as the sole means to salvation.
In Gadhyatrayam Ramanuja appears as a devout and ardent worshiper of God who is thrown into Rapturous fervor  and awe at the conteplation of the greatness and goodness of the supreme being. Here we find he is simply rejoicing to his hearts content in singing the praise of the lord and his goodness.

Saranagathy Gadyam

Saranagathy Gadyam is the longest of the three prose kavyas and is in the form of a dialogue of praise and petition eliciting grace to salvation first between Ramanuja and Sri, the consort of Bhagwan Narayana and later between Ramanuja and Bhagwan himself. The devotee begins by taking refuge with Sri (Saranam aham prapadye) asking that She might mediate. Here he seeks her protection and grace by performing saranagathi to her in the first sentence or choornika. he seeks her blessings for his on coming act of sharanagathi to the lord.
The second and third short sentences are the reply of Mahalakshmi vouchsafing the perfect fulfillment of that saranagathi and the boons that will result thereon.
Then follows the lengthy fourth sentence containing the expression of Saranagathi to Bhagwan preceded by a fervid invocation in impassioned language in which Ramanuja reminds himself of Bhagwan's supreme greatness, nobleness and generosity. He visualizes the lord's personal features, his ornaments, his weapons, his consort, and his retinue of eternal sooris or angels. This seems to be an elaboration of the dvaya manthram, where he is seeking the two lotus like feet of sriman Narayana as his resort for salvation.
In sentences six and seven which are in verse and in sentences eight and nine which are quoted from the geetha, sri ramanuja says, for him there is nothing else of any significance in the world but the feet of the lord.
In sentences ten eleven and twelve he prays that he may be pardoned all the sins which he has comited so far and which he may commit in future, sins of commission and ommision, sins against God, sins against His devotees and others of unpardonable nature.Here he has reached a state of most vivid perception of one whose mass of evil acts heaped during all previous births be destroyed by the accumulation of unequaled good acts for which the supreme person is favorable due to seeking refuge at the lotus like feet and one who has developed spiritual qualities.
Hindu lore is full of instances where Sri mediates on behalf of the prapanna or salvation seeker.
It seems here as if there is some respite after a long ardors journey the first step was when he was able to converse with Sri and she blessed him the second step seems to be when he has asked for pardon from all the follies he has might have committed. then the dvaya mantram is like a second step and here he seeks para bhakthi, paragnana and paramabhakti. then the Lord's reply to Ramanujar that he has forgiven him all the offences commited and his having uttered the dvaya mantram has resulted in his being blessed. and the Lord gives him the assurance that upon death he will attain the holy feet of the lord and become his eternal servant. for now he has blessed him with the immediate task of remaining in Sri Rangam and enjoying the balance of his time on earth performing his duties with the uttering and contemplation on the Dhvayam Manthram. assuring him that  with the expiry of his life on earth he would attain salvation. then Ramanuja Charya requests that he be enabled to have the Lord's remembrance at his last moment which results from service to the almighty. Thus ends the most wonderful prose poetry in 24 lines which stands unparalleled in form and content.
Special Features in this work.
In the major works of Sri Ramanuja Charya we often find him as a conversationalist handling the sharp rapier of logical reasoning to refute rival doctrines and establishing the soundness of Visistadvaita, But here in the Gadya trayam we find he has completely set aside that role and is as if he is his own naked natural self with no thought of the world around him lost in his love for God. His personal God where he is having a dialogue with seems to be on another plain altogether. As if in a Samadi state, where nothing else matters or exists.
stalwarts in the field explain these verses saying it is a great ocean we can only stand on the bank and admire
the contents of such great works.

Sri Ranga gadyam

In describing the individual soul Sri ramanuja followed closely the teachings of Yamunacharya in the Siddhatraya. Although automic in size, the soul pervades the consciousness throughout the body, like the rays coming from the lamp. As the body of God the individual living beings are totally dependent on him but he allows the free will to act as they desire. In fact he creates the facility to enable them to enact their various desires. Thus complete dependence on god does not interfere with the free will of the individual. His scientific exposition of the vedantic doctrine and the plan of salvation in conformity with the traditional teachings handed over from the time of the sage Bodhayana and his successful reconciliation of apparently conflicting vedic texts of equal authority. His successful attempt at bringing to prominence the emotional aspect of the vaishnava faith and thus reviving the popular religion of the venerable Alwars who preceded him by scientifically propagating the doctrine of love and absolute renounciation according to the needs and frame of the mind of the devotee can all be seen in this the very short but sweet Sri Ranga Gadyam.
Keeping in mind only the welfare of his disciples Sri Ranga Gadyam seems to have been Scripted by Sri Ramanuujar, it is also known as MITHAGADYAM because of its shortness as compared to Sharanagathy gadyam or Pruthugadhyam. 
"Sri ranga sainam" appears at the end of the first churnika or stanza. This gadyam ends with the beckoning "Sri Ranga Natha Mama Natha Namo stu te." 

Sri Ranga Gadyam is described as a prayer in prose too the image of sree Ranganatha in the temple at Sreerangam near Trichy, Tamilnadu.
The gadyam has five churnikas and two slokas.
The first stanza has the meaning of the uttarabhaga i.e. the second part of the dvaya mantram, while the second stanza contains the meaning of the first part purvabhaga of the dvaya mantram. it also has the details of personal eligibility (adhikarivisesham & karpanya ) meekness or humbleness. the third stanza conveys the significance of the other requirements of prapati or sharanagathi in particular (Mahavisvasam)
Two slokas follow this as the sastraic testimony or pramana for the meanings already adduced.
the next sentence (Pankti) proclaims the power of prapatti vakya the mere utterance of which fulfills the desire of self surrender for even those who do not have the capability for the practice of purna prapati. The preliminary requirements of panchakam viz anukulya sankalpam, prati kulya varjanam, karpanyam,gopthruthva varanam and Maha vishvasam then and then only atmanivedanam or surrender of the self.
In the final stanza or the seventh part, of the gadyam through fourteen exclamatory phrases the meaning and significance of the word Narayana are explained fully, followed by the words "Namo(a)stu te" which emphasizes the importance of Bharanyasa or surrender of the burden of protecting one's self, a prayer for the fruit of self surrender. a pledge to serve the Lord according to His wish alone.
the first choornika reads like this:

Of our lord who takes His repose in Sreerangam, who is the Supreme Self and the supreme Brahman, who has under his control the essential nature, the continuance and the varied activities pertaining to the three kinds of sentient beings and the three kinds of insentient matter of the Lord who is unstained by any form of affliction, karma and other such blemishes, who, by his very nature and for all time, is in an unsurpassed measure, the great ocean of hosts of innumerable auspicious qualities such as omniscience, unwearied energy, supreme lord ship, changlessness, powerfulness, splendor, easy accessibility, love to all beings, gentleness, straightforwardness,  goodwill to all, impartiality, mercy, sweetness of nature, profoundity, generosity, proficiency, firmness, courage and irresistible strength, who has all objects of enjoyment ever under his control, whose purposes are ever accomplished, and who is ever bent on helping all beings and is full of gratitude --- of Bhagavan in His perfection and fullness I pray that I may become the eternal servant whose sole delight consists in rendering all forms of service suited to all situations and circumstances prompted there to by the boundless and unsurpassed love resulting from experiencing Him vividly and without intermission ---I, who have now become enlightened enough to realize that my essential nature is solely to enjoy the bliss of being His eternal servant ever subject to His control, with Him as my principal source of enjoyment and with love to Him alone.

Bhakthi and the means to bhakthi consisting of right knowledge, which arises from right action and spiritual qualities as goodness and religious faith which are conducive to right action, can obtain eternal service to the lord.

Sri Vaikunta gadyam.
Unambiguously outlining the doctrine of sharanagathy which is atma vivaham. wedding of the Jivathma to the Paramathma.
As a result of Sri Ramanuja charya rendering in an exquisite manner the extremely soulful, highly intimate and deeply intense the sharanagathy and the sri ranga Gadyam, he was blessed with an exquisite vission of sri Vaikuntam.
The Gadyam forms a  salutation in a prose poem eulogy in which long strips of adjectives and epithets are interspersed with shorter strings to provide a mesmerizing effect on both the listener and the person rendering it. this form of salutation is unique to sri vaishnava tradition.
the Vaikunta gadyam is the description of Vaikunta through the eyes of a liberated one (mukta Jiva) In it is contained an important message that surrender to Lord Narayana's Lotus feet (Narayana Sayujyam) results in Salokyam (attaining the abode of Lord Narayana, Sarupyam (shudha Stavam) and sameepyam (remaining close to the Lord.
The eternal Kainkaryam performed by Nitya suris like anantha, garuda, Visvaksena and the dwara palakas of Sri Vaikuntam is most beautifully glorified and a brief glimpse of the bountiful treasure awaiting mukta is provided by sri Ramanuja charya.
Description of Vaikunta.
Vaikunta also known as Thiru Nadu, Thiruparamapada, and Paramakasam.
It is said that the mukta's who have reached Paramapada look like God and are even seen spending their time rendering service to God.
Paramapathanathan or The Lord is seen in a sitting posture. The Thayar is known as Peria Pirattiar. The theerthas here are Viraja nadhi and Iramadha Pushkarini. the vimanam is Ananthaga Vimana.
No mukta who attains vaikunta returns but various religious literature enables us to get an idea of the Vaikunta which is explained by Nammalwar in Soozh visumbu adimukil.
by Pillai Lokacharyan in archiradhigathi and Sri Ramanujar in vaikunta gadyam.
Vaikunta Gadyam has six subsections. In the 3rd sub sect the acharya describes the archiradi path taken by the mukta to reach vaikunta, and the glorious beauty of Vaikunta itself.It is described as Divya Loka meaning divine land of bliss. It is said to be beyond the comprehension of even Brahma and the other devas.
Vaikunta is described as "divya avarana satasahasra vrite", It has beautiful Kalpaka trees "divya kalpaktarupesobhite" the Lord is seated and is surrounded by beautiful gardens on all sidesits "athipramane" very vast. The hall of audience is studed with gems "vichitra ratnamaye, divya stana mantape" it is bright and effulgent with innumerable pillars of precious stones (diya rathna stamba)( sat sahasrakaithiba roopa shobhite) the floor is paved with a variety of precious gems, "divya navarathna krutasthala virchitrite" embroidered canopies,"divya alankara alankruthe" the gardens are full of sweet smelling multicoloured flowers, (divya pushpa)
It is(nirasta athisaya anandaika rasatyacha) it is limitless filled with divine music by the bees etc. the breeze is gently blowing, it is intoxicating fragrance gathered by chandan, ahil, kapoora,
Ramanuja then describes the Lord, His various aspects, the jewels that He is wearing etc. The Lord has two wide eyes which look like freshly blossomed lotus flowers. He resembles the clear blue cloud (swacha nila jeemuta sankasam). He is blemishless (athi nirmalya). He is very cool (athi seethalaya). He is young and delicate (athi komalaya, nitya youvanaya). He has the brilliance of a gem. His divine wonderful nature is beyond the comprehension of one's mind. He is an ocean fo nectar (achinthya divya, arpuda nitya yowana lavanyamaya amrutha sagara.) The curls of hair of Perumal are playing on a soft tender forehead which is moist with mild sweat.
The beautiful, sensitive face of the Perumal reflects its joy on seeing the devotee. The face itself looks tender like a lotus which is about to blossom. His eyes also are like freshly blossomed lotus flowers (ambuja charulochanm). His raised eyebrows look like a tender creeper and it reflects His concern for the devotees. His lips are beautiful and are sporting a bewitching smile (suchi smitham). His cheeks are also tender. His nose is sharp and long (unnasam). His conch - like neck is slim. The neck looks more beautiful with the locks of flowing curly hair and His ear drops extending upto His shoulders.
His hands are so tender that one can see the impression of the blue lillies worn by Thayar on Her ears, and of Her ear rings and braids of hair caused when Thayar embraced Perumal with happiness for having extended His rakshaka swabhava i.e. umbrella of protection towards Her children (His devotees). The Lord has four arms which look like the branches of a kalpaka vruksha. His hands reach down upto the knees which is the lakshana of a Paramapurusha. His pink palms have beautiful lines (divyarekha alankruta). His fingers are adorned with valuable rings (divya anguliyaka virajitham). His Thiruvadi resembles freshly blossomed lotuses. (Tatkshana unmilitapundarika sadrusa charana yugalam).
The Lord is wearing a beautiful crown (athi manohara kirita makuta). K-rita is a crown that a king wears whereas makuta is what is worn at the time of pattabhisheka. The combined use of these two words establishes beyond doubt the supremacy of Perumal. He is the unquestioned ultimate monarch. He is wearing a pendent on the top of the forehead (chuda), a decorative cover for the ears cvatamea), ear drops with the fish motif (mikara kundala), a neck band (graiveyaka), rows of chains hanging on the chest (hara), armbands (keyura), a circular band adorning the wrist (kataka), the mole like mark on the chest (Srivatsa).
He has the famous Kousthubha gem on His chest. He wears rows of stringed pearls (mukthadhama). The band worn around the waist (udarabandha), the golden yellow silk cloth (pitambara) and the band of woven gold threads which is used like a belt on the waist to hold the pitambara, beautiful anklets (nupura) and many other jewels. Each of these jewels by association with Perumal is said to exude sweet fragrance (divya gandhiah). Decorated by these divine ornaments, the God is effulgent and a thing of beauty which is a joy for ever. Besides, He is adorned with vyjayanthi vanamala (a garland of unfading flowers). He is holding the panchaayudhas viz. the conch, the discus, the mace, the sword and the bow in His hands.
Ramanuja then describes His attendants. First one to be described is Vishvaksena. The entire weath (aiswarya) of the Lord is entrusted with Vishvaksena who is capable of managing the tasks of creation, protection/destruction of all movable and immoveable objects with his mere thought. He is of great service to Perumal. The other close attendants are Vainatheya i.e. Garuda who is the Lord's vahana. The others are Gajanana, Jayathasena, Harivatra, Kalaprakruti, Kumudaha, Vamanan, Shankakarnan, Sarpanetran, Sumukan, Suprathistithan. All these nityasuris are people who are free from the bondage of samsara unlike the muktas who had gone through the samsara sagara and only later were freed by the Lord's grace. The nityasuris are for ever rendering service to the lotus feet of Bhagavan and their sustenance and daily food is rendering kainkarya to the Lord. Such nityasuris are countless in number in Vaikuntha.
The look of grace (divya kataksha) of Perumal pleases the entire world. The beautiful words that come out of His mouth add to the beauty of the mouth itself. His speech is characterised by admirable qualities like audibility, clarity, meaning, sweet, grace etc. i.e. (divya ghambirya, oudarya, maduryadi, anavadika guna). His words are full of pleasant ideas which are pleasing to the mind. His words are sweet like nectar and indicate His happiness. Such are the kalyana gunas of Perumal.
Having thus described Vaikuntha and the Perumal and others residing in Vaikuntha, Ramanuja says that this vision has to be remembered every day at least once so as to sustain oneself. That is why he says "Tatascha pratyaham atmo jjeevanya evamanus-marate".
He says that the devotees should be ever eager to realise this bliss and should be itching to be taken into His service. Narayana should be the only goal as He is the only master (mama natham). Our master for generations (mama kula deivatam), our saviour for many generations (mama kuladhanam). He is the support and sustenance like one's mother (mama matharam), He is the father (mama pitharam), He is my all (mama sarvam). To see and to think of such a Perumal one should be impatient.
One should wonder as to when one would have the blessing of experiencing the lotus feet of the Lord on one's head. One should wonder as to when he would be blessed by the grace of the cool gaze of the Lord's eyes and to be commanded by Him in His sweet friendly and clear words to be of service to Him. Similar feeling of impatience is mentioned in the line in Thiruvaimozhi 8-5-7 when it is said "mugappe koovippani kollai". It means that I request God to call me and use me for doing eternal kainkarya i.e. service to Him. Ramanuja says that one should show desire for eternal service to Lord i.e. Sarvadesa, Sarvakala, Sarvavasta chita atyanta seshabhavaya). When that offer of service is accepted by God (sweekrutah) the result is removal of all worldly ills (samasta klesa apaham) and conferring absolute supreme happiness and bliss (niruti saya sukhavaham).
The result is therefore two fold, one is negative in nature i.e. removal of one's problems, the other is positive i.e. conferment of anantha, bliss. To get this one should offer to do kainkarya (service), God should accept (sweekrutah) and then place His divine lotus feet on the supplicant devotee's head (sirasikrutam). The contact with His feet (Tiruvadi) makes one experience a joy as if one has had a dip in an ocean of nectar (amrith) i.e. amrita sagarantarnimagnah and sarva avayava sukha masita i.e. every inch of one's body experience the joy and bliss.
To experience and enjoy that bliss one should eternally seek His feet. To conclude let us quote the words of alvar who says "thai nadu kanrae polae, than thuzhaiyan adikkae oye nadi kollum". Translated it means Oh you mortal, you should seek the feet of Bhagavan even as a calf goes seeking its mother, the cow. Only then swamy sambandam gets established when the devotee is swa (property) and Perumal is swamy (the owner of that property). This is again explained clearly when it is said.
     "Svatvam atmani sanjyatham
           Svamithavam brahmani stitham"
The jeevatma has the quality of a thing, a piece of property. Bhagavan has the quality of the owner of that property.
To conclude Ramanuja describes Vaikuntha and Vaikunthanatha and advises the devotee as to what should be the attitude of a supplicant and seeker of moksha. Let us follow the instruction and wake into that heaven.

I wish to only conclude with prayer - into that Heaven of Bliss, My father, let all of us awake.

Ramanuja's philosophy.

No philosophy springs full fledged from the mind of its creator. In a word no philosophy is without pedigree. Be it the eastern  or western Philosophies have arisen in an attempt to answer certain questions as well as the answers given to them have a history.
Ramanuja is concerned to prove the reality of the world with God as its creator. He believes that unless the reality of the individual selves and of the external world are affirmed all of our experience remain meaningless.
Brahman to Ramanuja is personal and the creator of persons all of whom in consequence have an equality of status not only metaphysically but also as a group. This view cuts across the inequalities based on caste and race. all are creatures of the same eternal Brahman.
I am Brahman the mechanical repetition is rejected by Ramanuja charya as it contributes nothing to the individuals understanding of the God or the establishment of any relationship with Him.
In Ramanuja's system not only is the activity emphasized but also the function of the will. Accordingly stress is laid upon the freedom of the individual. Salvation for Ramanuja is not absorption into the absolute but fellowship with Him.
Ramanuj's theory of knowledge is an impressive community of ideas. for Ramanuja all knowledge whether finite or infinite is a dialectical process which illuminates not only the nature of our self conscious life, but of the infinite life and purposes as well. Growth in knowledge of one is growth in knowledge of another. ramanuja regards the animating principle of both knowledge and existence as completely logical, so for him ultimate reality is a kind of energizing reason. No gap exists between thought and reality. The law which governs the development of our thought into a system of knowledge differs in no essential way from the law governing the expression of reality itself.
Hence the epistemological inquiry is not only revelatory of the inward nature of our self conscious being but of the inward nature of the divine being as well.
Ramanuja draws no distiction between absolute and relative truth/ knowledge. The apperance of the distiction between them is owing to a failure to see knowledge in the light of its full development and concreteness.(Relative knowledge is merely partial and imperfect vision and this partiality and imperfection charactherises both popular and scientific knowledge)
It is the philosophic knowledge that yields the infinite truth all relations implied in knowledge are seen as constituting a completely unified system. Epistemology is thus of the highest philosophic importance in the system of Ramanuja. It is confined neither to common place realism nor to subjective idealism. It is happily free of any tendency to deny the co implication of subject and object and it avoids the bare abstractions of a purely logical view. Along with realism it emphasizes the presentation of the object to the subject at the same time it recognises that the two do not merely confront one another but are brought together in a higher synthisis. 
According to Ramanuja the development of the thought is from the abstract to the concrete, from the indeterminate to the determinate and from relative improvishment to an ever growing richness. Always the tendency of thought is to errect a concrete world of knowledge whose parts exist together in a system.
Ramanuja recognizes four sources of knowledge: sense perception, inference, testimony or sabda and intution.

Knowledge always belongs to and exists for a self.

The self is nothing but the knowing "I"
That which is different from the body, senses, mind, and vial airs, which does not depend on other means, which is permanent, pervading, dividided according to bodies that is the self blessed in itself.



Knowledge of the truth or reality is an integral part of Dharma, if not an integral part it is an essential principle without which dharma cannot remain intact. hence dharma is not merely an external practice or show but it is a sacred code of conduct or performance or accomplishment, which is closely linked with the knowledge of truth. Just as food enables the body's growth and development, Knowledge of the truth facilitates the growth and evolution of the mind, the intelect and the knowledge of the self. The development of the knowledge of the self to its fullest extent means acquiring knowledge of the fundamental nature of the self, which leads to emancipation of the self. It is only after the emancipation of the self that the paramathma can be attained.
worship of Vishnu or Narayana and devotion to him consitutes the principal means of liberation. He is endowed with six auspicious qualities of jnana,sakti,aisvarya,bala,viryya,and tejas. So he is saguna. As he is devoid of all natural and impure qualities he is also called Niguna. He lives in the heart of all bhutas and so he is called vasudeva. Knowledge of Vasudeva is a supreme form of knowledge and god realisation is possible through devotion and self surrendering love.

The Mind Body Problem.

The problem of the nature of mind and body and the relation between the two is as familiar as it is complex. Nothing comes more intimately and constantly within the perview of our experience than our minds and bodies, for it is these two fundamental entities that are involved in all life'stransactions.
Generally, absolute idealism takes the view that mind or spirit is the fundamental principal of reality, differentiating itself into the world of things animate and inanimate, in the course of its development of self expression. To the absolute idealist minds and objects are not two essentially different realities, but one reality with mind foremost. Its holding that consciousness whether in the form of mind, spirit, will, experience or self is the final reality. Further man bears an especially close relation to the spiritual principal that underlines all things and thus shares in its qualities, though on a finite scale. Hence the self in idealism occupies a central role, all other realities being expressions or forms of the self. 
As Brahman has all sentient and non-sentient things for its body and constitutes the self of that body, Brahman is connected with the two states, a casual and an effected one. the essential characteristics of which are expanshion on the one hand and contraction on the other. That the  expansion and contraction belong to the sentient and non-sentient beings. thus the imperfections adhering to the body do not belong to the Brahman. So also the good qualities belonging to the self do not extend to the body. for example childhood youth and old age which are attributes for embodied beings belong to the body alone, while knowledge pleasure and so on belong to the conscious self only and not to the body. All this holds for the absolute self which is immune to the body.
Now the finite self falsely identifies itself with the body and is therefore subject to bodily influences. owing to the false identification of the self with the body, it is called the emperical self DEHI and its life is influenced by the three gunas of prakriti sattva rajas and tamas. Such mistaken identification betrays the self into subservience to the body. Different from the body, the self yet comes under the influence of the changes that take place in the body. Mind and body are always found together. At the same time the self is always conscious of holding the body in a dependent position. This power of the self is confined to its own body. it is not all pervading. Thus each individual self has a characteristic locus or prespective in the life of the Divine.

Faith Prayer and Grace. cra.

The Fabric of faith prayer and grace is central to the good life for they all relate to the man god relationship. according to the theist by virtue of his being embodied man is alienated (relatively) from God, who is his destiny. The alienation is due ultimately to a fundamental defect say sin, or a beginningless nescience. Hence the goal of man is to seek and find his lost identity in the kingdom of God.

This implies that human existence is not merely a bondage, but an opportunity to overcome the defect in  question and to regain the lost identity. In this enterprise, however partly because the defect to be remedied is mysterious or beginningless, man cannot succeed wholly on his own, god has therefore to intervene positively with his grace. As God's noticeable operation in human life, grace is his quiet call and aid to salvation. Faith and prayer are our manifest response to this call.

The nature of the self is such that though it is distinct entity it forms an organismic unity with the Lord. when however it comes under the delusive influence of the begginningless nescience permiating karma, it looses hold of its identity as the sesa of the lord and builds up an emperical and particularized ego (abhimana) and begins its existence of karmic bondage. its being enveloped by ignorance in the form of karma marks its entry into the continuous surge of samsara.  the prestine purity of his personality as in God now disappears. Only grace can redeem him from this depersonalization, In the process of recovery so to speak man is to co operate with His grace by way of his own faith and prayer. both of which aim at making him realize his essential dependence on God and live in accordance with this realisation. In both faith and prayer the element of feeling is pronounced.

Equivalent of Faith is Bhakti, Upasana, sraddha, nistha etc.