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Vishishtadvaita
courtesy:wikipedia
VishishtAdvaita Vedanta (IAST Viśishṭādvaita Vedanta;Sanskrit: विशिष्टाद्वैत)) is a sub-school of the Vedānta (literally, end or the goal of Knowledge, Sanskrit) school of Hindu philosophy, the other major sub-schools of Vedānta being Advaita and Dvaita. VishishtAdvaita (literally "Advaita with vishishtam") is a non-dualistic school of Vedanta philosophy. It is non-dualism of the qualified whole, in which Brahman alone exists, but is characterised by multiplicity. Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam - Brahman as qualified by the sentient and insentient modes (aspects or attributes) is the only reality. It is a school of Vedanta philosophy which believes in all diversity subsuming to an underlying unity. Ramanuja, the main proponent of Visishtadvaita philosophy contends that the Prasthana Traya i.e. Upanişads, Bhagavad Gītā, and Brahma Sūtras are to be interpreted in way that shows this unity in diversity, for any other way would violate their consistency.
The ontology in VishishtAdvaita consists of explaining the relationship between Ishvara (Parabrahman), the sentient beings (chit-brahman) and the insentient Universe (achit-brahman). In the broadest sense, Ishvara is the Universal Soul of the pan-organistic body consisting of the Universe and sentient beings. The description of the three ontological entities is given below: Ishvara Ishvara (denoted by Vishnu-Narayana) is the Supreme Cosmic Spirit who maintains complete control over the Universe and all the sentient beings, which together also form the pan-organistic body of Ishvara. The triad of Ishvara along with the universe and the sentient beings is Brahman, which signifies the completeness of existence. Ishvara is Parabrahman endowed with innumerable auspicious qualities (Kalyana Gunas). Ishvara is perfect, omniscient, omnipresent, incorporeal, independent, creator of the universe, its active ruler and also the eventual destroyer. He is causeless, eternal and unchangeable — and is yet the material and the efficient cause of the universe and sentient beings. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. He rules the world with His Māyā — His divine power. Ishvara is considered to have a 2-fold characteristic: he is the indweller of all beings and all beings also reside in Ishvara. Antarvyāpi When Ishvara is thought of as the indweller of all beings, he is referred to as the paramātmān, or the innermost self of all beings. Ishvara is also the self for the non-conscious Universe. He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within—He is your Self, the Inner Controller, the Immortal - Brihadaranyaka Upanishad 3.7.4-14
These relationships can be experienced holding Brahman as the father, son, mother, sister, wife, husband, friend, lover and lord. Hence, Brahman is a personal being.
VishishtAdvaita Vedanta (IAST Viśishṭādvaita Vedanta;Sanskrit: विशिष्टाद्वैत)) is a sub-school of the Vedānta (literally, end or the goal of Knowledge, Sanskrit) school of Hindu philosophy, the other major sub-schools of Vedānta being Advaita and Dvaita. VishishtAdvaita (literally "Advaita with vishishtam") is a non-dualistic school of Vedanta philosophy. It is non-dualism of the qualified whole, in which Brahman alone exists, but is characterised by multiplicity. Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam - Brahman as qualified by the sentient and insentient modes (aspects or attributes) is the only reality. It is a school of Vedanta philosophy which believes in all diversity subsuming to an underlying unity. Ramanuja, the main proponent of Visishtadvaita philosophy contends that the Prasthana Traya i.e. Upanişads, Bhagavad Gītā, and Brahma Sūtras are to be interpreted in way that shows this unity in diversity, for any other way would violate their consistency.
Key Principles of VishishtAdvaita
The understanding of the 3 principles of VishishtAdvaita namely, Thathva, Hitha and PurushArtha are essential pre-requisites for an aspirant of that knowledge which leads to liberation.- Thathva: The knowledge of the 3 real entities namely, jIvA (the sentient); Jagath (the insenient) and Isvara (Vishnu-Narayana or Parabrahman)
- Hitha: The means of realisation i.e. through Bhakti (devotion) and Prapatti (self-surrender)
- PurushArtha: The goal to be attained i.e. moksha or liberation from bondage.
The ontology in VishishtAdvaita consists of explaining the relationship between Ishvara (Parabrahman), the sentient beings (chit-brahman) and the insentient Universe (achit-brahman). In the broadest sense, Ishvara is the Universal Soul of the pan-organistic body consisting of the Universe and sentient beings. The description of the three ontological entities is given below: Ishvara Ishvara (denoted by Vishnu-Narayana) is the Supreme Cosmic Spirit who maintains complete control over the Universe and all the sentient beings, which together also form the pan-organistic body of Ishvara. The triad of Ishvara along with the universe and the sentient beings is Brahman, which signifies the completeness of existence. Ishvara is Parabrahman endowed with innumerable auspicious qualities (Kalyana Gunas). Ishvara is perfect, omniscient, omnipresent, incorporeal, independent, creator of the universe, its active ruler and also the eventual destroyer. He is causeless, eternal and unchangeable — and is yet the material and the efficient cause of the universe and sentient beings. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. He rules the world with His Māyā — His divine power. Ishvara is considered to have a 2-fold characteristic: he is the indweller of all beings and all beings also reside in Ishvara. Antarvyāpi When Ishvara is thought of as the indweller of all beings, he is referred to as the paramātmān, or the innermost self of all beings. Ishvara is also the self for the non-conscious Universe. He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within—He is your Self, the Inner Controller, the Immortal - Brihadaranyaka Upanishad 3.7.4-14
Bahuvyāpi
When Ishvara is thought of as the all encomposing and the residence of all beings i.e. all beings reside in Ishvara, he is referred to as the paramapurusha. The sentient beings and the insentient universe which form part of the pan-organistic body of Ishvara are encapsulated by Ishvara. Sarvam khalvidam Brahma Chandogya Upanishad Isavasyam idam sarvam Isa Upanishad Chit Chit is the world of sentient beings, or of entities possessing consciousness. It is similar to the Purusha of Samkhya system. The sentient beings are called Jīvās and they are possessors of individual consciousness as denoted by "I". The scope of Chit refers to all beings with an "I" conscousness, or more specifically self-consciousness. Therefore all entities which are aware of their own individual existence are denoted as chit. This is called Dharmi-jnana or substantive consciousness. The sentient beings also possess varying levels of Dharma-bhuta-jnana or attributive consciousness The jivas possess three different types of existence:- Nityas, or the eternally free Jivas who were never in Samsara
- Muktas, or the Jivas that were once in Samsara but are free
- Baddhas, or the Jivas which are still in Samsara
- Sarira/Sariri (body/indweller);
- Prakara/Prakari (attribute or mode/substance);
- Sesha/Seshi (Owned/owner);
- Amsa/Amsi (part/whole);
- Adharadeya/Sambandha (supporter/supported);
- Niyamya/Niyanta (controlled/controller);
- Rasksya/Raksaka (redeemed/redeemer);
These relationships can be experienced holding Brahman as the father, son, mother, sister, wife, husband, friend, lover and lord. Hence, Brahman is a personal being. - What does Nirguna Brahman mean?
Theory of Existence
VishishtAdvaita adheres to a system of complete reality. The three ontological entities i.e. Ishvara, Chit and Achit are fundamentally real. It upholds the doctrine of Satkaryavada as against Asatkaryavada. Briefly,- Satkaryavada is pre-existence of the effect in the cause. It maintains that karya (effect) is sat or real. It is present in the karana (cause) in a potential form, even before its manifestation.
- Asatkaryavada is non-existence of the effect in the cause. It maintains that karya (effect) is asat or unreal until it comes into being. Every effect, then, is a new beginning and is not born out of cause.
- Nimitta kāraṇatva — Being the Efficient/ Instrumental cause. For example, a goldsmith is assigned Nimitta kāraṇatva as he acts as the maker of jewellery and thus becomes the jewellery's Instrumental cause.
- Upādāna kāraṇatva — Being the material cause. For example, the gold is assigned Upādāna kāraṇatva as it acts as the material of the jewellery and thus becomes the jewellery's material cause.
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