Book contents
- Frontmatter
- Contents
- Preface
- List of abbreviations
- Introduction
- PART I
- 1 The background to the divine body in Teilhard de Chardin
- 2 The background to the divine body in Rāmānuja
- 3 The body of Christ in the writings of Teilhard de Chardin
- 4 The body of Brahman in the writings of Rāmānuja
- PART II
- Appendix I Composition and publication dates of papers by Teilhard de Chardin cited in this work
- Appendix II Teilhard de Chardin on the Mass
- Glossary of Indian terms
- Notes
- Select bibliography
- Index
4 - The body of Brahman in the writings of Rāmānuja
Published online by Cambridge University Press: 11 December 2009
- Frontmatter
- Contents
- Preface
- List of abbreviations
- Introduction
- PART I
- 1 The background to the divine body in Teilhard de Chardin
- 2 The background to the divine body in Rāmānuja
- 3 The body of Christ in the writings of Teilhard de Chardin
- 4 The body of Brahman in the writings of Rāmānuja
- PART II
- Appendix I Composition and publication dates of papers by Teilhard de Chardin cited in this work
- Appendix II Teilhard de Chardin on the Mass
- Glossary of Indian terms
- Notes
- Select bibliography
- Index
Summary
In this chapter I shall begin to explore Rāmānuja's use of the term śarīra-śarīrin (body—self) to refer to the relationship between all conscious and non-conscious beings (which for simplicity's sake, I shall henceforth refer to as ‘the world’) and Brahman. There is one definition of ‘body’ (śarīra) in his Śrībhāsya (his main commentary on the Brahma-sūtras) which can assist in this enquiry:
Therefore the definition should be considered in this way: that substance [is] the body of a conscious being which can be controlled and supported [by that conscious being] for its own purpose in all circumstances, and which has the essential form of being its accessory.
Thus, a body (i) belongs to a conscious being; (ii) is controlled and supported by that being; (iii) serves to further that being's purpose in all circumstances; and (iv) its proper or essential form is accessory to that being.
These four points will serve as guidelines for our enquiry, since Rāmānuja's argument develops from this definition into a claim that the world (i.e. all conscious and non-conscious beings) comprises the body of Brahman: ‘Since everything [is] in all circumstances controlled and supported by the Supreme Person, and always has the nature of being his subordinate, then all conscious and non-conscious beings [are] his body.'
- Type
- Chapter
- Information
- The Body DivineThe Symbol of the Body in the Works of Teilhard de Chardin and Ramanuja, pp. 63 - 84Publisher: Cambridge University PressPrint publication year: 1991