sri:
Humble pranam to all devotees:
There are three main systems of Vedanta:
1: Adwaitha, 2: Dwaitha and 3: Visishtadwaitha.
They use folloing sruthis
(Upanisads, parts of Vedas) to make their points:
a: Beda (Paramathma is differrent than Jivathma)
b: Abeda ((Paramathma and Jivathma are the same)
and
c: Ghataka Srithi (Describes relationships between Paramatham,
Jeevathma and matter.) They explain the apparently contradictory
parts of the Vedas, by giving proper orientation and interpretation
to Abeda and Beda sruthis.
Adwaitha: "NOT TWO" [Non-Dualism]
=====================
The main proponent of this philosophy is Adi Sankara Acharya
According to this philosophy the jeevathama and paramathma
are not two, but they are one.
They do not accept validity of the Beda srutis
They accept Abeda srutis as the authority.
Dwaitha: "TWO" [Dualism]
===============
The main proponent of this philosophy is Madhva Acharya
According to this philosophy the jeevathama and paramathma
are two and NOT one.
They do not accept validity of the ABeda srutis
They accept Beda srutis as the authority.
Visishta-Adwaitha: "NOT TWO" in a Special way.
===================== [Qualified Non-Dualism]
Visishtasya -Adwaitham
The main proponent of this philosophy is Ramanuja Acharya
With the help of Ghataka srutis, both Beda and Abeda sruthis
are explained. All the passages of Vedas are taken as authority.
Visishta-Adwaitham is the foundation on which the traditions
of SriVaishnavam is founded. This appeals to both reason and to
faith, to the intellect and the heart. It is one of the most joyous
systems, with a caring and personal relationship with the Lord,
SrimanNarayana. The ultimate goal in this system is
eternal bliss and kainkariyam (selfless service) to Sriman-Narayana.
The chief doctrines of this system are classified under:
1: Tattva 2: Hita 3: Purusartha and 4: Virodhi.
(we might need to go in to details on this in fuure posts)
The Sarira-Athma-Bhava (Sarira-Sariri Bhava) is an
important aspect of Visitadwaitha.
Applying Sri Ramanuja's definition of Sarira, all Srutis can be
explained:
"Any substance which a sentient soul is capable of completely
supporting, controlling for its own purpose and which stands to the
soul in an entirely subordinate realtion, is the body of that soul"
This definition of Sarira, makes every other definition of other
schools incomplete, and difficult to apply on certain situations.
The BrhadAranyaka passages of the Antaryami Brahman quoted by Sri
Yamunacharya at the end of his work "Atmasidhhi" explains this point:
"yah prithivyam tishtan.....yasya prthivi sariram"
"yasyapah sariram"
"yasya Atma Sariram".....
Sri Ramanuja quotes from Sri Vishna Purana, in support
"Jagat Sarvam Sariram te"
"Yadambu vaisnavah kayah, tato vipra vasundhara"
The entire universe of sentient and insentient
entities is only a prakara (mode) of the supreme.
Again in Vedartha Sanraha sri Ramanuja emphasizes the point
"eka vijnanena sarva vijnana pratinjna sarvasya tadAtmakatvenaiva
satyatve sidhhihayati"
==================================================
will continue this thread if there is a need/ interest
for Vedanta based explanations of Adi Shankara, Madhwa
and Sri Ramanuja. (re: Creation, Maya, purpose, goal, etc.)
Adiyen Ramanuja Dasan,
Mukundan VP
Sources:
Sri Vishnu Purana of Sri Parasa
Sri Bhasya of Sri Ramanuja
Sri VedarthaSangraha of Sri Ramanuja
Sri Vishnucittiya of EngalAzhvan (by Dr. MA Ranganayaki)
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