Vis'istAdvaita and Advaita are mutually exclusive:Attention Harikrisha!

[Guest guest]

Dear Bhagavatas,

 

The source for following is *Fundamentals of Vis*istAdvaita

VedAnata:A study based on Vedanta Des*ika*s:Tattva-MuktA-

KalApa*, by Sri. S.M.S. Chari. The material that follows is not

verbatim, but is in accordance with the material presented in

the book. Copies are available, please e-mail if interested.

It is our duty to each buy a copy, for Sri. S.M.S. Chari

produced this excellent work, out of great compassion.

(He is sharing his tremendous knowledge with us, the less

fortunate, who do not have the capacity to read and

understand the original Sanskrit texts. )

 

A breif summary of Advaita and Vis*istAdvaita (just to highlight the

concept of moksha and the purpose of creation)

 

Kevala Advaita

 

Making use of the pramAnas and the concept of avidya (Non

Knowledge) advaita establishes that there is only one entity,

Brahman, which is just undifferentiated consciousness.

The superimposition of avidya (whose source is not known)

on this entity leads to the illusion of plurality. While subject

to avidya the jiva, Brahman, and prakriti are all classified as real.

At this stage one undertakes Saguna Brahma upasana.

When an individual gains the intuitive knowledge that he

is one with brahman, he or she is said to be liberated.

However, notice that a liberated individual does not maintain

his or her individuality upon leaving the body; thus, moksha is

impermanent!

 

Vis*istAdvaita

Making use of the pramAnas, without any adjuncts,

Vis*istAdvaita establishes that jiva, Brahman, and prariti

are all real, distinct, beginingless and endless.

The supreme reality is a qualified whole; Isvara is the

sustainer of the whole and prakriti and jivas are the sustained.

Jivas are of three types, eternally free, liberated, and

enslaved (those who are in misery whether in a

manifest or non manifest state) by beginningless karma.

The true nature of jiva, who is a subtle entity, is all

pervading knowledge and bliss; in this sense jiva and

isvara are similar. However, Isvara, who is the source of

bliss for the jiva, has the creative power maya, which he

uses to sustain all three types of jiva. While in bondage,

a jiva, which is the knower, does not realize its true

nature is bliss and that it knows everything there is to

know. Isvara out of compassion uses his inherent

creative power maya to fashion a field for the jivatmans

in bondage, out of pre-existing matter, in which to

exhaust their load of karma, so that they can realize

their true nature. Because there are an infinite number

of individual souls, the process is eternal. The key thing

to note is that according to Vis'isTadvaita there is a

purpose to creation (it is the ultimate act of compassion

by the sustainer) and liberation is real and permanent.

Moksha is described as the full and perfect experience

of the bliss of Brahman!

 

Notes

 

1. Notice Advaita and Vis*istAdvaita are mutually exclusive

descriptions of the nature of reality. Some, like the

members of the RamaKrishna mutt, claim they are the

same, but that is a dogmatic claim and is rooted in illogic.

To say Advaita and Vis*istAdvaita is the same, is like

saying 2+1=3 and 2+1=4.

2. It is possible for two mutually exclusive axiomatic

philosophies to coexist; however only one can be the truth.

3. While both are axiomatic; i.e., have a rational basis,

Advaita makes use of an adjunct (avidya) not sanctioned

by scripture.

4. While the state of kaivalya can eventually lead to

moksha (it is an intermediate state and not the ultimate.)

 

Adiyen,

krishNArpaNam