The term Vaishnavism denotes that system of thought in which Vishnu is accepted as the Supreme Being. The term Sri Vaishnavism, however refers to the system of thought where Vishnu, along with His Consort SRI (Lakshmi) occupies the supreme position. Sri Ramanuja is accepted as the systematiser of the Sri Vaishnava system. The term Sri Vaishnavism denotes the religious aspect whereas the term Visistadvaita refers to the philosophy behind this school. The systems of thought developed by Sri Madhava, Sri Vallabha, Sri Krishna Chaitanya and others are also systems of Vaishnavism since there also, Vishnu occupies the highest position. But the term Sri Vaishnavism refers in particular to the system of Ramanuja alone since here Sri or Lakshmi occupies an important place. She is the mother of the entire creation, being the consort of Lord Vishnu. She also acts as the mediator (purushakara) between man and God and brings about rappot between them. It is for reasons like these that this system of Ramanuja is known significantly as "Sri Vaishnavism" Also Sri is recounted as one of the teachers in the transmission of this tradition. Ramanuja's tradition is therefore known as Sri sampradaya also.
Visistadvaita is the name given to the philosophy of Sri Ramanuja's system. It means, advaita = oneness, Visistasya = of the Lord who is qualified. Here the Lord is Qualified by a body (Sarira). The entire universe consisting of the living beings (Chit) and inanimate matter (Achit) is the body which qualifies the Lord Vishnu. Hence this system is known as Visistadvaita philosophically.
Apart from this relation of body and soul between the world and the Lord which is called sarira-sariri-bhava. there are several more relations conceived. Some of those relations are prakara-prakari-bhava (relation between a mode and the possessor of that mode) sesa-sesi-bhava (relation between a subsidary entity and the principal entity) Visesana-visesya-bhava (relation between an adjective and the noun it qualifies) amsa-amsi-bhava (relation between a part and the whole) etc.
Sri pillai Lokacarya, an important post Ramanuja philosopher, in a work called "Navavidha - sambandham" speaks of nine relationships between man and God. These nine include the "sesa-sesi-sambandha" and "sarira-sariri-sambandha" mentioned above the others are "pita-putra-sambandha" (relation between Father and Son) "raksya-rakshaka-sambandha" (relation between the protector and the protected) "bhartr-bharya-sambandha" (relation between husband and wife) "Jnatr-jneya-sambandha" (relation between the knower and the object known by him) "sva-svami-sambandha" (relation between property and its proprietor) "adhara-adheya-sambandha" (relation between the support and the supported) and "bhoktr-bhogya-sambandha" (relation between an enjoyer and his object of enjoyment)
This verse mentions all the nine relationships.
"pita ca raksakah sesi bharta jneyo ramapatih svami adharo mama atma cha bhokta cha adya manuditah"
to be continued.
Visistadvaita is the name given to the philosophy of Sri Ramanuja's system. It means, advaita = oneness, Visistasya = of the Lord who is qualified. Here the Lord is Qualified by a body (Sarira). The entire universe consisting of the living beings (Chit) and inanimate matter (Achit) is the body which qualifies the Lord Vishnu. Hence this system is known as Visistadvaita philosophically.
Apart from this relation of body and soul between the world and the Lord which is called sarira-sariri-bhava. there are several more relations conceived. Some of those relations are prakara-prakari-bhava (relation between a mode and the possessor of that mode) sesa-sesi-bhava (relation between a subsidary entity and the principal entity) Visesana-visesya-bhava (relation between an adjective and the noun it qualifies) amsa-amsi-bhava (relation between a part and the whole) etc.
Sri pillai Lokacarya, an important post Ramanuja philosopher, in a work called "Navavidha - sambandham" speaks of nine relationships between man and God. These nine include the "sesa-sesi-sambandha" and "sarira-sariri-sambandha" mentioned above the others are "pita-putra-sambandha" (relation between Father and Son) "raksya-rakshaka-sambandha" (relation between the protector and the protected) "bhartr-bharya-sambandha" (relation between husband and wife) "Jnatr-jneya-sambandha" (relation between the knower and the object known by him) "sva-svami-sambandha" (relation between property and its proprietor) "adhara-adheya-sambandha" (relation between the support and the supported) and "bhoktr-bhogya-sambandha" (relation between an enjoyer and his object of enjoyment)
This verse mentions all the nine relationships.
"pita ca raksakah sesi bharta jneyo ramapatih svami adharo mama atma cha bhokta cha adya manuditah"
to be continued.
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