[583] S.B.E. XLVIII. p. 3.
[584] II. 2. 36-39.
[585] II. 2. 43 ad fin.
[586] Râmânuja's introduction to the Bhagavad-gîtâ is more ornate but does not go much further in doctrine than the passage here quoted.
[587] This fivefold manifestation of the deity is a characteristic Pâncarâtra doctrine. See Schrader, Int. pp. 25, 51 and Śrî Bhâshya, II. 242.
[588] See Br. Ar. Up III. 7. The Śrî Vaishṇavas attach great importance to this chapter.
[589] Only relatively northern and southern. Neither flourish in what we call northern India.
[590] Hence the two doctrines are called markaṭa-nyâya and marjâra-nyâya, monkey theory and cat theory. The latter gave rise to the dangerous doctrine of Doshabhogya, that God enjoys sin, since it gives a larger scope for the display of His grace. Cf. Oscar Wilde in De Profundis, "Christ, through some divine instinct in him, seems to have always loved the sinner as being the nearest possible approach to perfection in man.... In a manner not yet understood of the world, he regarded sin and suffering as being in themselves beautiful holy things and modes of perfection.... Christ, had he been asked, would have said—I feel quite certain about it—that the moment the prodigal son fell on his knees and wept, he made his having wasted his substance with harlots, his swine herding and hungering for the husks they ate beautiful and holy moments in his life."
[591] Also called Veṅkatanâtha. For some rather elaborate studies in the history of the Śrî-Vaishṇavas see V. Rangacharis' articles in J. Bombay R.A.S. 1915 and 1916 and J. Mythic Society, 1917, Nos. 2 ff.
[592] Prapatti and âcâryabhimâna.—The word prapatti seems not to occur in the Śrî Bhâshya and it is clear that Râmânuja's temperament was inclined to active and intelligent devotion. But prapatti is said to have been taught by Nathamuni and Sathagopa (Râjagopala Chariar, Vaishṇavite Reformers, p. 6). The word means literally approaching.