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From the Bhakti List Archives

Martin Gansten • April 26, 2002 


Dear Jagadish,

The concept of bhaktiyoga and prapatti (the latter not always referred to
as a yoga) as two distinct paths to moksha is highly characteristic of
post-Ramanuja Sri Vaishnavism. Despite the claims of the tradition that
prapatti (in this sense) was an esoteric teaching of Ramanuja and his
predecessors, however, most scholars approaching the tradition from without
agree that there is no such teaching to be found in the writings of the
acaryas up to and including Ramanuja. I personally agree with them.

Lester's book, though containing much that is useful, is perhaps too much
influenced by one particular informant with some rather unusual ideas of
his own. I recommend that you compare it with the writings of Carman and
Lott, among others.

In the view of Yamuna and Ramanuja, bhaktiyoga is 'to dwell in meditation
on the Supreme with exclusive love' (cf. Gitarthasamgraha). Thus, it is a
form of meditative yoga, similar *in that respect* to Patanjali's system.
Ramanuja rejects the ontology implicit in that system, however, as it has
no conception of God as the indwelling Self of the self. The first goal of
bhaktiyoga, as of any yoga, is realization of the individual self
(atmavalokana); but a further goal is the higher bhakti whereby one attains
God.

As for 'syncretisms between (Sri) Vaishnavism and yoga', yoga ideally isn't
an external element to Vaishnavism at all, though with time it has become
so in practice. Some acaryas, however, still give importance to the yoga
element.

Krishnamacharya's 'channelled' version of the lost Yogarahasya is not
generally considered authentic by Sri Vaishnavas (nor, of course, by
academic scholars). It is very clearly a post-Ramanuja work, and in some
places, as I recall, quite modern in its approach.

Ramanuja Dasa,
MG





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