VishisTaadvaita and Dvaita

[Guest guest]

Dwaita by very meaning it is two i,e jeewathma & Paramatma No Question of it

being one andclearly it is two ONLY

But SriRamanujacharyas Vishta Advaitha says there is ONLY ONE i,e Paramatma

and all jeewathma ultimately gets Ikkyam with Paramathma-- GETS Mingled

 

An eg cud be Apple fruit & its skin

Can we say Apple fruit inside is Different from its outer skin-- NO

But at the same time Apple fruit & the skin are two BUT when U say apple U mean

one only BOTH its Skin & Fruit-- this is our Sampradayam

 

I hope ADIYEN has tried to Explain a bit

Surely Respected members will thro more LIGHT

Adiyen Ramanuja Dasan BRParthasarathi

AANDAL THIRUVADIGALE SARANAM

On 11/25/05, R.B.Maliger <raju.maliger > wrote:

Dear fellow SriVaishnavas,

 

Namaste! I wish to know the major

differences between VishisTaadvaita (Sri RAmAnujAchArya) and Dvaita (Sri

MadhvAchArya) philosophies. Can someone answer to this question?

 

Hari OM,

 

Raju Maliger Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam http://www.vedics.net

 

Visit your group "ramanuja" on the web.

ramanuja

-- Regards B.R.Parthasarathi

[Guest guest]

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)

[Guest guest]

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 AcharyaAccording to this philosophy the jeevathama and paramathmaare

not two, but they are one.They do not accept validity of the Beda srutisThey

accept Abeda srutis as the authority.Dwaitha: "TWO"

[Dualism]===============The main proponent of this philosophy is Madhva

AcharyaAccording to this philosophy the jeevathama and

paramathmaare two and NOT one.They do not accept validity of the ABeda

srutisThey accept Beda srutis as the authority.Visishta-Adwaitha: "NOT TWO"

in a Special way.===================== [Qualified Non-Dualism] Visishtasya

-AdwaithamThe main proponent of this philosophy is Ramanuja AcharyaWith the

help of Ghataka srutis, both Beda and Abeda sruthisare 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 tofaith, to the intellect and the heart. It is one of the most

joyoussystems, with a caring and personal relationship with the Lord,

SrimanNarayana. The ultimate goal in this system iseternal 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 animportant 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/ interestfor Vedanta based explanations of Adi

Shankara, Madhwa and Sri Ramanuja. (re: Creation, Maya, purpose, goal,

etc.)Adiyen Ramanuja Dasan, Mukundan VPSources:Sri Vishnu Purana of Sri

ParasaSri Bhasya of Sri RamanujaSri VedarthaSangraha of Sri RamanujaSri

Vishnucittiya of EngalAzhvan (by Dr. MA Ranganayaki)

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