prakāra / प्रकार

Definition

In Viśiṣṭādvaita Vedānta, prakāra (mode, attribute, or qualifier) refers to an entity that exists as an inseparable qualification or attribute of a substance, known as the prakāri (mode-possessor). A prakāra has no independent existence; it is entirely dependent on and sustained by the prakāri, which is ultimately Brahman.

The relationship between a prakāra and its prakāri is characterized by an intrinsic and eternal dependence, wherein the prakāra cannot exist without the prakāri. A prakāra is a real but dependent aspect of the substrate (dharmi); the prakara has its existence only because it is a mode of the substrate. The term highlights the qualified, non-dual (viśiṣṭādvaita) nature of reality, where distinctions exist within an underlying unity. The individual self (jīva), and the material world (jagat) are understood as prakāras of Brahman, which is their prakāri. As such, the prakāra has substance (dravya) only as a mode of Brahman.

Significance

The concept of prakāra is fundamental to Rāmānuja's Viśiṣṭādvaita system, providing the framework for understanding how a diverse and varied world can exist without compromising the unity of Brahman. It allows for the reconciliation of non-dualism with the reality of distinct entities. All existence is categorized as either Brahman (the prakāri) or as its qualifications or modes (prakāras).

This concept is central to the Viśiṣṭādvaita understanding that Brahman is a non-dual reality endowed with qualities, thereby explaining how the manifold universe exists without compromising the singularity and integrity of the absolute. The relationship between prakāra and prakāri emphasizes the dependence of all existence on Brahman, while also affirming the reality and value of individual entities as genuine expressions of the divine.

Understanding the prakāra-prakāri relationship is essential for comprehending the nature of reality and the path to spiritual liberation in Viśiṣṭādvaita. This understanding rejects the notion that Brahman is attributeless (nirguna). The concept of prakāra is a key aspect of expressing Brahman's limitless auspicious qualities. It is through this relationship that we understand Brahman’s various qualities and characteristics as real aspects of Brahman's nature.

Key Characteristics

Inseparability: A prakāra cannot exist independently of its prakāri. Its very being is contingent upon the existence of the substance it qualifies.

Dependence: The prakāra is entirely dependent on the prakāri for its existence, sustenance, and function. This dependency is not merely conceptual, but ontological.

Qualified Existence: The prakāra defines a quality or characteristic of the prakāri. It is a way that the prakāri expresses itself.

Real Existence: A prakāra is not an illusion or a mere appearance, but a real and integral aspect of the prakāri. The universe as a whole, and the individual selves (jīvas) are real modes of Brahman and have a real, albeit dependent, existence.

Mode of Brahman: In Viśiṣṭādvaita, both the material universe (jagat) and the individual selves (jīvas) are considered prakāras of Brahman.

Sarira Sariri Bhava: The relationship between a prakāra and its prakāri is analogous to the body-soul relationship (śarīra-śarīri bhāva). The prakāri is the soul (or inner controller), and the prakāra is the body which it indwells and controls.

Not Mere Designation: The prakāra relationship is not simply a way to designate things as related to Brahman, it is the very basis of their existence.

Brahman's nature: the concept of prakāra is used to express Brahman’s limitless auspicious qualities.

Philosophical Context

The concept of prakāra is a distinctive feature of Viśiṣṭādvaita Vedanta and is used to explain the relation between Brahman and the world by establishing a qualified non-dualism. Other schools of thought also discuss the nature of attributes.

Advaita Vedānta: While Advaita posits Brahman as attributeless (nirguna) and considers the world as an illusory appearance (māyā), Viśiṣṭādvaita uses the prakāra-prakāri relationship to affirm the reality of the world and individual selves as modes of Brahman. In contrast to Advaita, the prakāra concept validates the reality of the universe as an integral aspect of Brahman’s being, and not something to be overcome or discarded, rather it is an expression of Brahman itself.

Dvaita Vedānta: Unlike the Dvaita view, where the distinction between Brahman, individual selves, and matter are eternal and absolute, the prakāra concept establishes an eternal but inseparable dependency that unifies these entities within a single reality. Thus, the nature of dependence in Dvaita is different.

Sāṅkhya: In Sāṅkhya, Prakriti and Purusha are two completely distinct and independent ontological realities, Viśiṣṭādvaita uses the concept of prakāra to show how both the material world and consciousness are dependently real modes of one, all-inclusive reality, which is Brahman.

Further Discussion

The concept of prakāra has broad implications within Viśiṣṭādvaita, impacting various aspects of its philosophy:

Ontological Basis: It serves as a fundamental principle for understanding the nature of reality, where all existing entities have their being as prakāras of Brahman.

Epistemological Implications: Our understanding of reality is shaped by our recognition of the prakāra-prakāri relationship, which helps to gain true knowledge of Brahman.

Ethical Framework: Seeing oneself as a prakāra of Brahman implies recognizing one's dependence and duty to serve the Divine. This relationship forms the basis for ethical action and spiritual practice.

Theological Significance: It emphasizes that Brahman is not a detached, impersonal entity but rather a personal God who manifests through his prakāras, making a loving, personal relationship possible.

Path to Liberation: Liberation is achieved by realizing one's true nature as a prakāra of Brahman and engaging in devotional service, thereby transcending the cycle of birth and death.

Dependence and Agency: The jīva, as a prakāra of Brahman, has agency (through its own dharma-bhūta jñāna), while simultaneously being dependent on Brahman. This apparent paradox is resolved by the concept of dependent-agency.

Not a mere designation: The prakāra relationship is not simply a way to designate things as related to Brahman, it is the very basis of their existence.

The prakāra-prakāri relationship is therefore central to understanding Viśiṣṭādvaita's ontology, epistemology, ethics, theology, and soteriology. It serves as a means to reconcile both the ultimate unity and the real diversity of the world.