Vishishtadvaita

There are two main schools of non-dual Vedanta: advaita and vishishtadvaita (viśiṣṭādvaita विशिष्टाद्वैत). Advaita says that the fundamental nature of reality is nothing other than limitless conscious existence. V ishishtadvaita, or qualified non-dualism, says that even though there is ultimately only one fundamental reality, there is a second force referred to as māyā (माया) that causes Brahman to become multitudinous objects. Advaita counters this by saying that maya is an inherent aspect of Brahman that doesn’t cause Brahman to become objects, but rather only to appear to be such. The argument gets rather complex, but that is the basic gist of it. Both acknowledge the ultimate non-dual nature of reality, but haggle over how manifestation arises out of or appears within Brahman. I think the argument is intriguing but has little to do with alleviating suffering. Either understanding can serve as the basis of understanding the limitations of the apparent reality and how ultimately limitless conscious existence is the unassailable fundamental reality. Technical comparison: Vishishtadvaita means distinguished non-dualism, or qualified non-dualism. Viśiṣṭādvaita says… • Brahman is (1) nirguna (Advaita agrees), but also (2) saguna (Advaita disagrees). • 3 Realities are recognized: • Brahman (Isvara) • Soul (cit) (Can also be understood as Jīva) • Nature/matter (acit) (Can be understood as 5 elements) • Brahman is supreme reality. (Advaita agrees) • Conditions/qualities are att...

Both systems teach Advaita, i.e., non-duality or monism. There exist not several fundamentally distinct principles, such as the Prakriti and the Purusha of the Sankhyas, but there exists only one all-embracing being. While, however, Advaita taught by Sri Sankara is a rigorous absolute one, Sri Ramanuja's doctrine has to be characterised as Vishishta Advaita, i.e., qualified non-duality, non-duality with a difference. According to Sankara, whatever is, is Brahman, and Brahman itself is absolutely homogeneous, so that all difference and plurality must be illusory. According to Ramanuja also, whatever is, is Brahman; but Brahman is not of a homogenous nature, but contains within itself elements of plurality owing to which it truly manifests itself in a diversified world. The world with its variety of material forms of existence and individual souls is not unreal Maya, but a real part of Brahman's nature, the body investing the universal Self. The Brahman of Sankara is in itself impersonal, a homogeneous mass of objectless thought, transcending all attributes; a personal God it becomes only through its association with the unreal principle of Maya so that strictly speaking Sankara's personal God, his Isvara, is himself something unreal, Ramanuja's Brahman, on the other hand, is essentially a Personal God, the all-powerful and all-wise ruler of a real world permeated and animated by his spirit. There is thus no room for the distinction between Parama Nirguna and an Aparama Sagu...

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Transcript of the talk “Advaita, Vishishtadvaita, Dvaita” by Sri Swami Paramarthananda Saraswati Ji Vyasacharya (Vedavyasa) plays a very important role for moksha upayaha. The original name of Vyasa is Krishnaha (Also called Krishna Dvaipayana, Bhaadraayana) What role did he play ? For Moksha upayaha, We have 3 basic granthas or text books known as Prasthaanatrayam written by Vyasar himself. 1) Shruthi Prasthaanam : Vedas (Veda Poorva Bhaaga (Prepares us for moksha), Antha Bhaaga (Gives us moksha)) – Vyasacharya is closely associated with Shruthi Prasthanam, not as the author of the Vedas, but as compiler of the Vedas, he divided the Vedas into four and handed over to 4 disciples to perpetuate and maintain the lineage (veda parampara). That’s why he got the name Vedavyasar (The one who compiles and divides). 2) Smruthi Prasthaanam : Bhagvad Gita. Every smruthi plays an important role, but Bhagavad Gita plays more important role. Any secondary scriptures based on the primary scripture Vedas are called Smruthis. Vyasacharya is the author of Smruthi Prasthaanam too. Bhagvad gita is a part of MahaBharatham. Both have the authorship of Vyasar. 3) Gyaya Prasthaanam : Brahmmasutra or Vedanta Sutram : The logical support is given in the Gyaya Shastram teached by the Upanishads and Bhagavad Gita. A logical reinforcement is given in the BrahmmaSutra. The Brahmmasutras are also written by Vyasacharya and it is also called as Bhaadraayana Sutrani (Written by Vedavysar). Brahmma, Vishn...

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Vishishtadvaita Explained Vishishtadvaita ( ; Sanskrit: विशिष्टाद्वैत) is one of the most popular schools of the end of the Vishisht Advaita (literally " Vishishtadvaita using the statement, Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam: History The Vishishtadvaitic thought is considered to have existed for a long time, and it is surmised that the earliest works are no longer available. Vedartha Sangraham. Bodhayana, Dramida, Tanka, Guhadeva, Kapardi and Bharuci the prominent ones in the line of the philosophers considered to have expounded the Visishtadvaitic system. Bodhayana is considered to have written an extensive vritti (commentary) on the Ramanuja is the main proponent of Vishishtadvaita Key principles There are three key principles of Vishishtadvaita: • Vishnu-Narayana or Parahbrahman, Supreme-self and the cause of all manifestations and in-dwelling giver of grace based on Karma). • Hita: The means of realization, as through • Vivishta: most exclusive (not equal / different from rest) • moksha or liberation from bondage. Epistemology Pramanas Pramana ("sources of knowledge", Sanskrit) forms one part of a triputi (trio). • Pramatir, the subject; the knower of the knowledge • Pramana, the cause or the means of the knowledge • Prameya, the object of knowledge In Vishishtadvaita Vedanta, only the following three pramanas are accepted as valid means of knowledge: • Pratyaksa — the knowledge gained by means of perception. Perception refers to knowledge obtained by co...

• • • Vedantakarikavali - A primer to Vishishtadvaita वेदान्तकारिकावली - विशिष्टाद्वैतवेदान्तस्यप्राथमिकज्ञानार्थम् Vedantakarikavali - A primer to Vishishtadvaita Vedanta Karikavali is a primer on Vishishtadvaita Vedanta composed by Bucci Venkatacharya. The book elucidates the principles of Vishishtadvaita Vedanta through karikas, a metrical form of literature. It contains 10 chapters that elaborate the pramana and prameya of this system of Vedanta. In this course, Vedanta Karikavali will be taught in English. About the Course What will you gain from this course? (Key Benefits / Learning Outcomes) • Understand the basic principles of Vishishtadvaita Vedanta. • Compare and contrast the same with other systems from an academic perspective so as to understand and appreciate the depth of thinking of our ancestors in general. • Place the learners on a higher pedestal so that they become capable of higher studies in Vishishtadvaita philosophy. What are the materials/support you get? • 43 pre-recorded videos and audios which you can access anytime, from any device. • Presentations used for the classes in PDF format. • Doubt clarifications through Email. What are the pre-requisites to get the best out of this course? (Eligibility) • The ability to understand spoken English is mandatory. • Some background knowledge of Sanskrit and shastras like Nyayashastra would be helpful to better appreciate the terms and ideas. Vedanta Karikavali is a primer on Vishishtadvaita Vedanta composed...

As we know that (and Keshav Srinivasan has The most popular school of Hindu philosophy is the Vedanta school And there are sub schools of Vedanta which are graphically shown Among them Advaita (अद्वैत) & Vishishtadvaita (विशिष्टाद्वैत) are the most popular schools of Vedanta. I know about Advaita Vedanta but don't about Vishishtadvaita much. I want to compare both philosophies and study the difference between them. So, What are the differences between Advaita & Vishishtadvaita ? "Advaita and Visistadvaita" is the exact title of a book by S.M. Srinivasa Chari, so you might want to check that out. In any case, here's a very brief summary of some differences: Advaita says the world is an illusion, Visistadvaita says the world is real. Advaita says Jivatma and Paramatma are the same, Visistadvaita says Jivatma and Paramatma have a body-soul relationship. Advaita says that the supreme Brahman is Nirguna, Visistadvaita says the supreme Brahman is Saguna. @AmitSaxena Yes, personally I agree with you that it's absurd to think that the world and Brahman are completely separate. By the way, Dvaita rejects the notion that Brahman is the material cause of the world, but it accepts the notion that Brahman is the efficient cause of the world, i.e. Brahman is the one who controls the behavior of the world. I don't think it is right to classify Neo Vedanta as a separate subschool. Swami Vivekananda has said many times that Advaita is the highest truth. Advaita is the only goal. He also sa...