VishisTaadvaita and Dvaita

[Guest guest]

non-living; between God and the non-living and finally, between two non-living

objects. These differences together are called the "pancha-bhEda", meaning the

five differences. 5) Moksham (salvation) is when the soul realizes the joys of

its own nature 6) Moksham can be obtained only through bhakthi. Sri

Anandatheertha, who is also glorified as mAdhwAchArya, wrote commentaries on

the BrahmasUtra based on the tattvavAdic philosophy. Srivaishnavism is based

on vishishta-adwAitha, (some scholars also call it, vishishtA-dwaitha), meaning

there is a "special" relationship between God and Soul. First of all, God is the

supreme being, who has all the auspicios gunAs (qualities), has a form

(nArAyanA), both the living and the non-living are His attributes. Sri

Mukundan SwAmin's posting clearly explains the philosophical stand of the

Srivaishnava philosophy, expounded by Sri

rAmAnuja. For all practical purposes, some of the differences between the

Madhwa and Srivaishnava Philosophies are: 1) Nature of mukthi: THe madhwA

explanation for moksham seems to be similar to what the SrivaishnavAs refer to

as "kaivalya" (enjoying one's soul, as against serving bhagawAn in vaikunthA)

2) Demi-God worship: This is a major difference. The mAdhwAs have strong

emphasis on demigod worship (understanding being they'd relieve a soul from the

bad karmic reactions, in order to serve Lord Sriman nArAyanA better). For the

SrivaishnavAs, the Lord's feet are the only refuge. 3) the gradation of the

souls: mAdhwAs grade the living souls. For the Srivaishnavas, there is no

difference between any two souls. 4) Casteism: MadhwA sampradayam is highly

ritualistic. Very rarely do we see people of lower castes following mAdhwa

sampradayam. Srisampradayam is universal (although

kula-dharmam should be honored; for example brahmins should perform

sandhya-vandanam, but it is just the duty, not the means to reach God), as

shown by Sri rAmAnujar and SwAmi piLLai lOkAchAryan 5) MadhwAs stress on bhakti

and human effort, whereas Srisampradayam focusses on prapatti and God's grace.

I would be grateful if the learned scholars can correct any of the wrongs in

this post. adiyEn dAsan, kidAmbi soundararajan. AzhwAr emperumAnAr jeeyar

thiruvadigaLE Saranam.Parthasarathi BR <brp.sarathi > wrote: Dear Sri

Raju 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:

 

0px 0px 0px 0.8ex; BORDER-LEFT: #ccc 1px solid"> 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 !

GROUPS

LINKS Visit your group "ramanuja" on the web. To from this

group, send an email to: ramanuja Your use of

is subject to the --

Regards B.R.Parthasarathi Visit

your group "ramanuja" on the web. To from this group, send an

email to: ramanuja Your use of is

subject to the

Music Unlimited - Access over 1 million songs. Try it free.

[Guest guest]

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)

India Matrimony: Find your partner now.