śarīra-śarīri-bhāva / शरीर-शरीरि-भावः / Body-Soul Relationship

This is a foundational concept in Viśiṣṭādvaita Vedānta, representing a unique and intimate relationship between two entities where one is the body (śarīra) and the other is the soul or self (śarīri). It is not a simple relationship of ownership or possession, but a deeper, ontological connection that is key to understanding how Brahman relates to the universe and the individual.

Definition

Śarīra-śarīri bhāva (शरीर-शरीरि भावः) is a relationship of inseparability and absolute dependence between a body and its soul, with the soul being the controller, support, and purpose of the body. In this relationship, the soul is the "controller," the "support," and the "purpose" of the body, which is always and entirely dependent upon its soul. As a conceptual framework within Vishishtadvaita, it is used to explain the interconnectedness between Brahman and all that exists. Here are the key components of the relationship:

Inseparability: The body cannot exist independently of the soul. The body is entirely dependent on the soul, always upheld by it. In the same way, everything in the universe exists within and because of Brahman. This inseparability is conveyed by the term "पृथग्व्यपदेशानर्ह" ( pṛthagvyapadeśānarha) - meaning “not deserving to be designated as separate” - highlighting that a mode is never separate from its substance.
Dependence: The body is entirely dependent on the soul for its activity and purpose. This also entails that the body is entirely controlled by its respective soul. This dependence is emphasized by the term “तदधीन” (tadadhīna), or "dependent on that".
Control and Sustenance: The soul is the controller, support, and sustainer of the body. It is the very reason that the body is able to function and exist. Brahman is understood as being in that same relationship to all of creation; this aspect is often described using the term ‘Antaryami’ (inner controller), which emphasizes the immanence of Brahman within all that exists. This concept of the *antaryami* is a key scriptural support for the *sarira-sariri* relationship.
Purpose: The body exists solely for the purpose of the soul's experience and action. It has no purpose of its own other than its service to the *jiva*. In the same way, the universe is understood as existing for the glory and the purpose of Brahman.

This relationship is not abstract, but a pervasive reality that is the most appropriate means to understand the relation between Brahman and all else.

Significance

Relationship to Brahman: This concept is central to understanding the relationship between Brahman and everything else. It maintains the absolute status of Brahman as the sole reality while also validating the existence and importance of the diverse world. Furthermore, all things (both sentient and insentient) are understood as modes (*prakara*) or parts (*avayava*) of Brahman, emphasizing that the relationship is not merely spatial but also a relation of attribute and substance.

It also establishes the path to liberation as a path to realizing this relationship, rather than one that denies the reality of the world.

Reconciliation of Unity and Diversity: The *śarīra-śarīri bhāva* allows for the reconciliation of unity and diversity. The world is not separate from Brahman, yet also is not Brahman itself. This allows for the real and diverse nature of the world while also maintaining the primacy of Brahman.
Basis of Devotion: It frames devotion as an understanding of this unique relationship, where the devotee recognizes their dependence on the divine and strives for a loving union with Brahman. By viewing oneself as a *śarīra* of Brahman, a devotee is better able to accept and embody the will of Brahman.
Understanding of Scripture: Many passages in the Vedas and Upanishads emphasize Brahman’s pervasiveness, and its position as the basis of all existence. The *śarīra-śarīri bhāva* provides a consistent interpretation, avoids contradictions, and reconciles seemingly opposing verses.

Key Distinctions

Vs. Advaita's Illusionism: This concept refutes the claim that the world is *mithya* (an illusion). The *jagat* is real, as the body of Brahman is real, and while it is inseparably dependent, it is not to be simply negated. The realness of the *jiva* is also rooted in this idea, as it is an essential component of Brahman’s body.
Vs. Madhva's Dualism: It avoids the rigidity of Madhva's absolute dualism by offering a way to unite the different aspects of reality (Brahman, *jiva*, and *jagat*) while maintaining their individualities. While these three entities are distinct, they are also part of a single, all-encompassing reality.
Vs. Nyaya’s Realism: Unlike the Nyaya school’s view where Ishvara is simply the efficient cause of the universe, *śarīra-śarīri bhāva* emphasizes the immanent and intimate connection between Brahman and its creation.
Not Mere Ownership: This is not a relationship of simple possession; the *jiva* is not merely an object that is owned by Brahman. Rather, it is a relationship of inseparable dependence where the *jiva* and *jagat* are always within and sustained by Brahman.

Scriptural Support and Citations

Upanishads: Numerous passages in the Upanishads support the *śarīra-śarīri bhāva*:

"य: पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं य: पृथिवीमन्तरो यमयति स त आत्माऽन्तर्याम्यमृत:" (yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaro yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīmantaro yamayati sa ta ātmā'ntaryāmyamṛtaḥ): "He who dwells in the earth, is within it, whom the earth does not know, whose body is the earth, who rules the earth from within, He is your Self, the inner controller, the immortal" (Brihadaranyaka Upanishad 5.7.3). Similar verses establish the same relationships for water, air, space, etc.

"य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्माऽन्तर्याम्यमृत:" (ya ātmani tiṣṭhannātmano'ntaro yamātmā na veda yasyātmā śarīraṃ ya ātmānamantaro yamayati sa ta ātmā'ntaryāmyamṛtaḥ): "He who dwells in the self, is within it, whom the self does not know, whose body is the self, who rules the self from within, he is your Self, the inner controller, the immortal" (Brihadaranyaka Upanishad 5.7.22).

“योऽक्षरमन्तरे सञ्चरन्यस्याक्षरं शरीरं यमक्षरं न वेद एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायण:" (yo'kṣaramantare sañcaran yasyākṣaraṃ śarīraṃ yamakṣaraṃ na veda eṣa sarvabhūtāntarātmā'pahatapāpmā divyo deva eko nārāyaṇaḥ): “He who moves within the Imperishable, whose body is the Imperishable, whom the Imperishable does not know—He is the inner self of all beings, free from sin, divine, the one God, Nārāyaṇa” (Subala Upanishad 7).

Vishnu Purana:

"तत्सर्वं वै हरेस्तनु:, स एव सर्वभूतात्मा विश्वरूपो यतोऽव्यय:" (tat sarvaṃ vai hares tanuḥ, sa eva sarvabhūtātmā viśvarūpo yato'vyayaḥ): “All that is is verily the body of Hari; He is indeed the self of all beings, of universal form, because He is immutable”. (Vishnu Purana 1.22.69).

“वसन्ति तत्र भूतानि भूतात्मन्यखिलात्मनि। स च भूतेष्वशेषेषु वकारार्थस्ततोऽव्यय:” (vasanti tatra bhūtāni bhūtātmanyakhilātmani. sa ca bhūteṣvaśeṣeṣu vakārārthastato'vyayaḥ): "All entities reside in that One who is the Self of all entities and the Self of all. He resides in all entities, hence the word 'va' and 'He is unperishable'" (Vishnu Purana 6.5.75).

“विष्णुशक्त्या महाबुद्धे वृतौ संश्रयधर्मिणौ । तयोस्सैव पृथग्भावकारणं संश्रयस्य च” (viṣṇuśaktyā mahābuddhe vṛtau saṃśrayadharmiṇau. tayos saiva pṛthagbhāvakāraṇaṃ saṃśrayasya ca): "By the power of Vishnu, the primordial substance (Prakriti) and the conscious soul (Purusha) are sustained, and are also dependent on that power for their separation and unity." (Vishnu Purana 2.7.29)

Further Discussion

Not a Literal Body: This is not about a physical body in the conventional sense, but a relationship of ontological dependence. The *jagat* is the *śarīra* (body) of Brahman, which is not a physical or concrete thing.
Maintaining Brahman's Purity: Through this framework, the purity and transcendence of Brahman are maintained, showing how its immanence does not affect its essential nature or qualities.
Basis for Devotion: This concept is essential for understanding the emphasis on devotion (*bhakti*) as a path to liberation. It is because of this close relationship of mode to substance, that the *jiva* can truly love, know, and worship Brahman.

In summary, the *śarīra-śarīri bhāva* is not just a relationship of ownership, but an ontological truth that is used to understand both the relationship of Brahman to creation, and also to explain the path to liberation and what that liberated state looks like. It is a way to understand that all aspects of existence, including the self, the world, and their relationships, are ultimately rooted in the essence of Brahman.