[Guruvayur/Guruvayoor] philosophy and religion

[Guest guest]

A philosophy that can be called universal is the one which gives a comprehensive view of life as a whole. The dictionary meaning of the word ‘philosophy’ is given as the pursuit of wisdom or knowledge especially of the absolute reality. The oldest notion of philosophy is the systematic study of reality which includes not only nature but also God, Self and even Time and Space. Science based on observed facts and sensory data fails to satisfy man’s craving for a complete and rational understanding of the Universe as a whole. But philosophy, on the other hand provides a more comprehensive and coherent view of the Universe. Swami Vivekananda said that what we see is our own particular universe. Our view of reality is limited to the senses. Man cannot stop there but wants to find a comprehensive solution that explains all the individual universes. The three main objectives of any philosophy are, the Absolute Reality, the world of sentient and insentient beings and the relationship between the two. These common objectives of all philosophical systems both East and West constitute the universal nature of philosophy as such. The quest for Truth is universal while the interpretations are different, ranging from the view of the idealist for whom the world exists only as an object of our consciousness to that of the realist who claims that the world has an independent existence. In India, however, philosophy is more than a mere disinterested pursuit of the knowledge of Reality. It is a Darsana, a vision of Reality. One vision differs from another not because the Reality is different but owing to a different level

of spiritual evolution. But there are common grounds on which all schools seem to agree. They are the theory of Karma and rebirth, validity of the respective scriptures, Doctrine of Mukthi, a course of sadhana for emancipation and the concept of samsara which is anadhi, without a beginning but terminable. The points of dispute centers mainly on the theory of causation. _ _,_._,___ The body of facts concerning God, man and the universe may be conveniently

classified under three heads, namely, Religion, Philosophy and Science. In considering the truths underlying these three we have recourse to a tradition of wisdom handed down in all civilized countries, ancient and modern, by a long succession of prophets, teachers and writers. In India it may be traced to Upanishads, puranas and ithihasas and the six systems of philosophy. It forms the basis of many of the Chinese systems especially Taoism and scriptures of the other countries and faiths The universal doctrine of religion is the unity and the manifestation of God. Vedanta, as interpreted by Swami Vivekananda, is the spiritual science seeking the total experiential reality which will enable us to understand

everything else, ‘brahmavdya sarva vidyaprathishtaa ‘– ekavijanena sarvavijnanam) internal and external. The Upanishad proclaims that the Ultimate Reality is the Universal Consciousness – ‘prajnanam brahma- which the universe of sentient and insentient beings rises from, sustained by and merges into. ‘ Yatho vaa imaani bhoothaani jaayanthe yena jaathaani jeevanthi yasmin abhi samvisanthi thadvijinaasasva thath brahma.’ There is one transpersonal infinite spiritual reality which manifests, by virtue of its innate power, the Universe of animate and inanimate beings. Lord Krishna says in Gita “ If I remain at rest for one moment this Universe will be destroyed.†That creative energy working all around us day and night. The whole of creation exists, becomes finer, subsides and after a period of rest the whole thing is projected forward. Thus the creation is only a process of projection. The whole universe is thus. An apparent

modification of consciousness, Man derives his freedom of thought and action from his Self or Atman which is the pure consciousness. Man realizes more and more freedom by going beyond nature, not by conquering it but by transcending it, by discovering his true self. Man being the integral part of the universe the basic ultimate reality within the universe is the basic ultimate reality within him. It is his spiritual self or Atman which is one with Brahman. Finally philosophy is n either an intellectual sophistry nor is it a matter of belief but it is a way of life. Similarly religion is not a mechanical performance of rites and rituals or attending church or temple regularly. The terms philosophy and religion should not be confused with one another. Religion is what an individual believes while

philosphy talks about the universal truths. Religion might have given rise to malpactices out of ignorance as to the real purport of scriptures but the philosophy talks about the truth, the whole truth and nothing but the truth.A philosophy that can be called universal is the one which gives a comprehensive view of life as a whole. ‘True religion is revolutionary in character’ says Dr.Radharishnan. But the revolution is not against state or society but internal, releasing the divinity and splendour of love within man, when the religion becomes a happy consort or handmaiden of

philosophy and does not get divorced from it! Visishtadvaita, dvaita and advaita are philosphies formulated by the acharyas based on monoism, qualified monoism and dualism. Religion is the relationship with the individual and the divine and it is purely personal. So there is no question of superiority or inferiority of one over the other which includes all religion not only Hinduism.As the Supreme reality, called God for convenience is one , the communion with it may differ from individual to individual but it does not matter.The differenc is not between vaisnavite or saivite or Hindu or christian but only between believer and non-believer.To explain about visishtadvaita or advaita etc will be a separate topic and if the members are interested it can be dealt with separately.Judging the response to this post I will write about the real meaning of visishtadvaitha, which is often confused with vaiishnavism though it includes the latter, if only as the upaya, or means to attain the goal. Saroja Ramanujam May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

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[Guest guest]

Dear Madam,

I am surely interested in understanding as to why Vishistadvaita

is tagged with Vaishavism. Please can you kindly write about it? Was

Sri Ramanujar the founder of Vishishtadvaita philosophy? When did

Vaishnavism start? Did it start with the Alwars or Sri Ramanujar? Can

a Shaivite follow vishistadvaita philosophy? Also, is Prapatti a

Vishistadvaitic concept? Is Prapatti a means to the goal or the goal

itself?

Thank you very much for offering to cover these topics.

 

 

guruvayur , Saroja Ramanujam <sarojram18

wrote:

>

>

> A philosophy that can be called universal is the one which

gives a comprehensive view of life as a whole. The dictionary meaning

of the word ‘philosophy’ is given as the pursuit of wisdom or

knowledge especially of the absolute reality. The oldest notion of

philosophy is the systematic study of reality which includes not only

nature but also God, Self and even Time and Space.

>

> Science based on observed facts and sensory data

fails to satisfy man’s craving for a complete and rational

understanding of the Universe as a whole. But philosophy, on the

other hand provides a more comprehensive and coherent view of the

Universe. Swami Vivekananda said that what we see is our own

particular universe. Our view of reality is limited to the senses.

Man cannot stop there but wants to find a comprehensive solution that

explains all the individual universes.

>

> The three main objectives of any philosophy are, the Absolute

Reality, the world of sentient and insentient beings and the

relationship between the two. These common objectives of all

philosophical systems both East and West constitute the universal

nature of philosophy as such. The quest for Truth is universal while

the interpretations are different, ranging from the view of the

idealist for whom the world exists only as an object of our

consciousness to that of the realist who claims that the world has an

independent existence.

>

> In India, however, philosophy is more than a mere disinterested

pursuit of the knowledge of Reality. It is a Darsana, a vision of

Reality. One vision differs from another not because the Reality is

different but owing to a different level of spiritual evolution. But

there are common grounds on which all schools seem to agree. They are

the theory of Karma and rebirth, validity of the respective

scriptures, Doctrine of Mukthi, a course of sadhana for emancipation

and the concept of samsara which is anadhi, without a beginning but

terminable. The points of dispute centers mainly on the theory of

causation. _

>

> _,_._,___

> The body of facts concerning God, man and the universe may be

conveniently classified under three heads, namely, Religion,

Philosophy and Science. In considering the truths underlying these

three we have recourse to a tradition of wisdom handed down in all

civilized countries, ancient and modern, by a long succession of

prophets, teachers and writers. In India it may be traced to

Upanishads, puranas and ithihasas and the six systems of philosophy.

It forms the basis of many of the Chinese systems especially Taoism

and scriptures of the other countries and faiths The universal

doctrine of religion is the unity and the manifestation of God.

> Vedanta, as interpreted by Swami Vivekananda, is the spiritual

science seeking the total experiential reality which will enable us

to understand everything else, ‘brahmavdya sarva vidyaprathishtaa

Ԡ" ekavijanena sarvavijnanam) internal and external. The

Upanishad proclaims that the Ultimate Reality is the Universal

Consciousness †" ‘prajnanam brahma- which the universe of

sentient and insentient beings rises from, sustained by and merges

into. ‘ Yatho vaa imaani bhoothaani jaayanthe yena jaathaani

jeevanthi yasmin abhi samvisanthi thadvijinaasasva thath brahma.’

>

> There is one transpersonal infinite spiritual reality

which manifests, by virtue of its innate power, the Universe of

animate and inanimate beings. Lord Krishna says in Gita “ If I

remain at rest for one moment this Universe will be destroyed.â€

That creative energy working all around us day and night. The whole

of creation exists, becomes finer, subsides and after a period of

rest the whole thing is projected forward. Thus the creation is only

a process of projection.

>

> The whole universe is thus. An apparent modification

of consciousness, Man derives his freedom of thought and action from

his Self or Atman which is the pure consciousness. Man realizes more

and more freedom by going beyond nature, not by conquering it but by

transcending it, by discovering his true self. Man being the integral

part of the universe the basic ultimate reality within the universe

is the basic ultimate reality within him. It is his spiritual self

or Atman which is one with Brahman.

>

> Finally philosophy is n either an intellectual

sophistry nor is it a matter of belief but it is a way of life.

Similarly religion is not a mechanical performance of rites and

rituals or attending church or temple regularly. The terms

> philosophy and religion should not be confused with one another.

> Religion is what an individual believes while philosphy talks about

> the universal truths. Religion might have given rise to malpactices

> out of ignorance as to the real purport of scriptures but the

> philosophy talks about the truth, the whole truth and nothing but

the

> truth.A philosophy that can be called universal is the one which

gives a comprehensive view of life as a whole. ‘True religion is

revolutionary in character’ says Dr.Radharishnan. But the

revolution is not against state or society but internal, releasing

the divinity and splendour of love within man, when the religion

becomes a happy consort or handmaiden of philosophy and does not get

divorced from it!

>

> Visishtadvaita, dvaita and advaita are philosphies formulated by

the acharyas based on monoism, qualified monoism and dualism.

> Religion is the relationship with the individual and the divine

and it is purely personal. So there is no question of superiority or

inferiority of one over the other which includes all religion not

only Hinduism.As the Supreme reality, called God for convenience is

one , the communion with it may differ from individual to individual

but it does not matter.The differenc is not between vaisnavite or

saivite or Hindu or christian but only between believer and non-

believer.To explain about visishtadvaita or advaita etc will be a

separate topic and if the members are interested it can be dealt with

separately.Judging the response to this post I will write about the

real meaning of visishtadvaitha, which is often confused with

vaiishnavism though it includes the latter, if only as the upaya, or

means to attain the goal.

> Saroja Ramanujam

>

>

>

>

>

May god bless you,

>

> Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in

sanskrit.

>

>

>

>

>

>

 

> Talk is cheap. Use Messenger to make PC-to-Phone calls.

Great rates starting at 1¢/min.

>

[Guest guest]

Dear Mrs.Ramanujam, I also agree with Sunita as I too hv the doubt abt the real significance of advaita and vishishtadavaita as in one case it is said everthing is One and no second and in another case the Brahman and individual soul are different and I remember when once this point was raised by me you said that advaita implies duality(I don't remember it is correct or not) whereas the other one represents oneness as so far I am under the belief the otherway round.It would be interesting to hear your views on this.Then what the other theories say abt this and I understand as far as Buddhism is concerned it is said only Bliss is the Reality and no other thing(here too I don't know whether I am on the right track) and what Sikhism says abt these things and so too Jainism?Of couse I hv covered perhaps all the sects I think and hope the same won't be a botheration for you and it is only out of curosity such questions are

asked. Wth warm regards, agraman.rsunitaa <rsunitaa wrote: Dear Madam, I am surely interested in understanding as to why Vishistadvaita is tagged with Vaishavism. Please can you kindly write about it? Was Sri Ramanujar the founder of Vishishtadvaita philosophy? When did Vaishnavism start? Did it start with the Alwars or Sri Ramanujar? Can a

Shaivite follow vishistadvaita philosophy? Also, is Prapatti a Vishistadvaitic concept? Is Prapatti a means to the goal or the goal itself? Thank you very much for offering to cover these topics. guruvayur , Saroja Ramanujam <sarojram18 wrote:>> > A philosophy that can be called universal is the one which gives a comprehensive view of life as a whole. The dictionary meaning of the word ‘philosophy’ is given as the pursuit of wisdom or knowledge especially of the absolute reality. The oldest notion of philosophy is the systematic study of reality which includes not only nature but also God, Self and even Time and Space.> > Science based on observed facts and sensory data fails to satisfy man’s craving for a complete and rational understanding of the Universe as a whole. But philosophy, on the

other hand provides a more comprehensive and coherent view of the Universe. Swami Vivekananda said that what we see is our own particular universe. Our view of reality is limited to the senses. Man cannot stop there but wants to find a comprehensive solution that explains all the individual universes. > > The three main objectives of any philosophy are, the Absolute Reality, the world of sentient and insentient beings and the relationship between the two. These common objectives of all philosophical systems both East and West constitute the universal nature of philosophy as such. The quest for Truth is universal while the interpretations are different, ranging from the view of the idealist for whom the world exists only as an object of our consciousness to that of the realist who claims that the world has an independent existence.> > In India, however, philosophy is more than a mere

disinterested pursuit of the knowledge of Reality. It is a Darsana, a vision of Reality. One vision differs from another not because the Reality is different but owing to a different level of spiritual evolution. But there are common grounds on which all schools seem to agree. They are the theory of Karma and rebirth, validity of the respective scriptures, Doctrine of Mukthi, a course of sadhana for emancipation and the concept of samsara which is anadhi, without a beginning but terminable. The points of dispute centers mainly on the theory of causation. _> > _,_._,___ > The body of facts concerning God, man and the universe may be conveniently classified under three heads, namely, Religion, Philosophy and Science. In considering the truths underlying these three we have recourse to a tradition of wisdom handed down in all civilized countries, ancient and modern, by a long succession of prophets,

teachers and writers. In India it may be traced to Upanishads, puranas and ithihasas and the six systems of philosophy. It forms the basis of many of the Chinese systems especially Taoism and scriptures of the other countries and faiths The universal doctrine of religion is the unity and the manifestation of God. > Vedanta, as interpreted by Swami Vivekananda, is the spiritual science seeking the total experiential reality which will enable us to understand everything else, ‘brahmavdya sarva vidyaprathishtaa ‘â€" ekavijanena sarvavijnanam) internal and external. The Upanishad proclaims that the Ultimate Reality is the Universal Consciousness â€" ‘prajnanam brahma- which the universe of sentient and insentient beings rises from, sustained by and merges into. ‘ Yatho vaa imaani bhoothaani jaayanthe yena jaathaani jeevanthi yasmin abhi samvisanthi thadvijinaasasva thath brahma.’> > There is one

transpersonal infinite spiritual reality which manifests, by virtue of its innate power, the Universe of animate and inanimate beings. Lord Krishna says in Gita “ If I remain at rest for one moment this Universe will be destroyed.†That creative energy working all around us day and night. The whole of creation exists, becomes finer, subsides and after a period of rest the whole thing is projected forward. Thus the creation is only a process of projection.> > The whole universe is thus. An apparent modification of consciousness, Man derives his freedom of thought and action from his Self or Atman which is the pure consciousness. Man realizes more and more freedom by going beyond nature, not by conquering it but by transcending it, by discovering his true self. Man being the integral part of the universe the basic ultimate reality within the universe is the basic ultimate reality within him. It is his

spiritual self or Atman which is one with Brahman.> > Finally philosophy is n either an intellectual sophistry nor is it a matter of belief but it is a way of life. Similarly religion is not a mechanical performance of rites and rituals or attending church or temple regularly. The terms > philosophy and religion should not be confused with one another. > Religion is what an individual believes while philosphy talks about > the universal truths. Religion might have given rise to malpactices > out of ignorance as to the real purport of scriptures but the > philosophy talks about the truth, the whole truth and nothing but the > truth.A philosophy that can be called universal is the one which gives a comprehensive view of life as a whole. ‘True religion is revolutionary in character’ says Dr.Radharishnan. But the revolution is not against state or society but internal, releasing the

divinity and splendour of love within man, when the religion becomes a happy consort or handmaiden of philosophy and does not get divorced from it! > > Visishtadvaita, dvaita and advaita are philosphies formulated by the acharyas based on monoism, qualified monoism and dualism.> Religion is the relationship with the individual and the divine and it is purely personal. So there is no question of superiority or inferiority of one over the other which includes all religion not only Hinduism.As the Supreme reality, called God for convenience is one , the communion with it may differ from individual to individual but it does not matter.The differenc is not between vaisnavite or saivite or Hindu or christian but only between believer and non-believer.To explain about visishtadvaita or advaita etc will be a separate topic and if the members are interested it can be dealt with separately.Judging the response to

this post I will write about the real meaning of visishtadvaitha, which is often confused with vaiishnavism though it includes the latter, if only as the upaya, or means to attain the goal.> Saroja Ramanujam > > > > > > > > > > > > May god bless you,> > Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.> > > > > > > > > > > > > > Talk is cheap. Use Messenger to make PC-to-Phone calls. Great rates starting at 1¢/min.>

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Dear Ganapathyraman, I am glad that you are interested in knowing about philosophy and you have come to the right shop!. i will defenitely write about the varous systems of philosophy soon. Actually I have already written about the philosophy of Ramanuaja and sankhya in my webpagesa and blogs. I do not know whether the other members will be interested in which case I cabn start a series on the six systems of indian philosophy.By the way advaita is the one advocating monoism and dvaitha is dualism and visishyadhvaita is in between reconciling the two. Those who areinterested can login to my webpages http://geocities.com/sarojram18 Saroja RamanujamGANAPATHY RAMAN <agraman62 wrote: Dear Mrs.Ramanujam, I also agree with Sunita as I too hv the doubt abt the real significance of advaita and vishishtadavaita as in one case it is said everthing is One and no second and in another case the Brahman and individual soul are different and I remember when once this point was raised by me you said that advaita implies duality(I don't remember it is correct or not) whereas the other one represents oneness as so far I am under the belief the otherway round.It would be interesting to hear your views on this.Then what the other theories say abt this and I understand as far as Buddhism is concerned it is said only Bliss is

the Reality and no other thing(here too I don't know whether I am on the right track) and what Sikhism says abt these things and so too Jainism?Of couse I hv covered perhaps all the sects I think and hope the same won't be a botheration for you and it is only out of curosity such questions are asked. Wth warm regards, agraman.rsunitaa <rsunitaa > wrote: Dear Madam, I am surely interested in understanding as to why Vishistadvaita is tagged with Vaishavism. Please can you kindly write about it? Was Sri Ramanujar the founder of Vishishtadvaita philosophy? When did Vaishnavism start? Did it start with the Alwars or Sri Ramanujar? Can a Shaivite follow vishistadvaita philosophy? Also, is Prapatti a Vishistadvaitic

concept? Is Prapatti a means to the goal or the goal itself? Thank you very much for offering to cover these topics. guruvayur , Saroja Ramanujam <sarojram18 wrote:>> > A philosophy that can be called universal is the one which gives a comprehensive view of life as a whole. The dictionary meaning of the word ‘philosophy’ is given as the pursuit of wisdom or knowledge especially of the absolute reality. The oldest notion of philosophy is the systematic study of reality which includes not only nature but also God, Self and even Time and Space.> > Science based on observed facts and sensory data fails to satisfy man’s craving for a complete and rational understanding of the Universe as a whole. But philosophy, on the other hand provides a more comprehensive and coherent view of the

Universe. Swami Vivekananda said that what we see is our own particular universe. Our view of reality is limited to the senses. Man cannot stop there but wants to find a comprehensive solution that explains all the individual universes. > > The three main objectives of any philosophy are, the Absolute Reality, the world of sentient and insentient beings and the relationship between the two. These common objectives of all philosophical systems both East and West constitute the universal nature of philosophy as such. The quest for Truth is universal while the interpretations are different, ranging from the view of the idealist for whom the world exists only as an object of our consciousness to that of the realist who claims that the world has an independent existence.> > In India, however, philosophy is more than a mere disinterested pursuit of the knowledge of Reality. It is a Darsana, a vision

of Reality. One vision differs from another not because the Reality is different but owing to a different level of spiritual evolution. But there are common grounds on which all schools seem to agree. They are the theory of Karma and rebirth, validity of the respective scriptures, Doctrine of Mukthi, a course of sadhana for emancipation and the concept of samsara which is anadhi, without a beginning but terminable. The points of dispute centers mainly on the theory of causation. _> > _,_._,___ > The body of facts concerning God, man and the universe may be conveniently classified under three heads, namely, Religion, Philosophy and Science. In considering the truths underlying these three we have recourse to a tradition of wisdom handed down in all civilized countries, ancient and modern, by a long succession of prophets, teachers and writers. In India it may be traced to Upanishads, puranas and

ithihasas and the six systems of philosophy. It forms the basis of many of the Chinese systems especially Taoism and scriptures of the other countries and faiths The universal doctrine of religion is the unity and the manifestation of God. > Vedanta, as interpreted by Swami Vivekananda, is the spiritual science seeking the total experiential reality which will enable us to understand everything else, ‘brahmavdya sarva vidyaprathishtaa ‘…#34; ekavijanena sarvavijnanam) internal and external. The Upanishad proclaims that the Ultimate Reality is the Universal Consciousness …#34; ‘prajnanam brahma- which the universe of sentient and insentient beings rises from, sustained by and merges into. ‘ Yatho vaa imaani bhoothaani jaayanthe yena jaathaani jeevanthi yasmin abhi samvisanthi thadvijinaasasva thath brahma.’> > There is one transpersonal infinite spiritual reality which manifests, by virtue of

its innate power, the Universe of animate and inanimate beings. Lord Krishna says in Gita “ If I remain at rest for one moment this Universe will be destroyed.†That creative energy working all around us day and night. The whole of creation exists, becomes finer, subsides and after a period of rest the whole thing is projected forward. Thus the creation is only a process of projection.> > The whole universe is thus. An apparent modification of consciousness, Man derives his freedom of thought and action from his Self or Atman which is the pure consciousness. Man realizes more and more freedom by going beyond nature, not by conquering it but by transcending it, by discovering his true self. Man being the integral part of the universe the basic ultimate reality within the universe is the basic ultimate reality within him. It is his spiritual self or Atman which is one with Brahman.> > Finally

philosophy is n either an intellectual sophistry nor is it a matter of belief but it is a way of life. Similarly religion is not a mechanical performance of rites and rituals or attending church or temple regularly. The terms > philosophy and religion should not be confused with one another. > Religion is what an individual believes while philosphy talks about > the universal truths. Religion might have given rise to malpactices > out of ignorance as to the real purport of scriptures but the > philosophy talks about the truth, the whole truth and nothing but the > truth.A philosophy that can be called universal is the one which gives a comprehensive view of life as a whole. ‘True religion is revolutionary in character’ says Dr.Radharishnan. But the revolution is not against state or society but internal, releasing the divinity and splendour of love within man, when the religion becomes a

happy consort or handmaiden of philosophy and does not get divorced from it! > > Visishtadvaita, dvaita and advaita are philosphies formulated by the acharyas based on monoism, qualified monoism and dualism.> Religion is the relationship with the individual and the divine and it is purely personal. So there is no question of superiority or inferiority of one over the other which includes all religion not only Hinduism.As the Supreme reality, called God for convenience is one , the communion with it may differ from individual to individual but it does not matter.The differenc is not between vaisnavite or saivite or Hindu or christian but only between believer and non-believer.To explain about visishtadvaita or advaita etc will be a separate topic and if the members are interested it can be dealt with separately.Judging the response to this post I will write about the real meaning of visishtadvaitha, which

is often confused with vaiishnavism though it includes the latter, if only as the upaya, or means to attain the goal.> Saroja Ramanujam > > > > > > > > > > > > May god bless you,> > Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.> > > > > > > > > > > > > > Talk is cheap. Use Messenger to make PC-to-Phone calls. Great rates starting at 1?/min.> Here?s a new way to find what you're looking for - Answers May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

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I will cover all the topics mentioned in the course of time. At the moment Iam upto my ears in writing a ebook on sribhshya of Ramanuja which is the commentary on brahmasuthras according to visishtadvaitic interpretation. If you are curious you can log in to http://geocities.com/sarioram18 where Ihave opend a page on sribhashya and covered the topic I have so far completed. Since it is a voluminous work and I have to finish it by November as requested by Dr Sadagopan who wants to publish it then I am not doing other work at the moment. But I will forward what I have already covered in the topics sofar in my posts. and will resume after two months or so. In th meanwhile I am ready to answer specific questions if any.Brief answers to your questions. 1. Ramnuja was not the founder of vishishtadvaita which was propagated by Yamunacharya who was the guru of the guru of Ramanuja . Visishytadvaitha was

existing even before from the time ofazvars and nadhamunigal who broughtthe azvar pasurams to light through meditation. But the philosphy took definite shape only in thehands of Ramanuja and the name was given later by Desikaand others. 2.Prapatthi can be followed by anyone irrespective of caste and creed. Vibheeshana was an asura and Hanuman was a monkey. the prapatthimarga is highlighted in Ramayana and SRI rama says 'SAKRDHEVAPRAPNNAANAAM THAVAASMI ITHI VAADHINAAM ABHAYAM SARVABHOOTHAANAAM DADHAAMI ITHI VRATHAM MAMA. To all beings who approached me even once saying 'I am yours' I will give refuge which is my vow.Same idea is found in Gita in 'sarvadharman parithyajya. 3. Prapatthi as the Lord Himself is both the means and the goal, upaaya and upeya.I will forward my article on vaishnavism and philosophy of Ramanuja shortly. Saroja Ramanujam rsunitaa <rsunitaa wrote: Dear Madam, I am surely interested in understanding as to why Vishistadvaita is tagged with Vaishavism. Please can you kindly write about it? Was Sri Ramanujar the founder of Vishishtadvaita philosophy? When did Vaishnavism start? Did it start with the Alwars or Sri Ramanujar? Can a Shaivite follow vishistadvaita philosophy? Also, is Prapatti a Vishistadvaitic concept? Is Prapatti a means to the goal or the goal itself? Thank you very much for offering to cover these topics. guruvayur , Saroja Ramanujam <sarojram18 wrote:>> > A philosophy that can be called universal is the one which gives a comprehensive view of life as a whole. The dictionary meaning of the word ‘philosophy’ is given as the pursuit of wisdom or knowledge especially of the absolute reality. The oldest notion of philosophy is the systematic study of reality which includes not only nature but also God, Self and even Time and Space.> > Science based on observed facts and sensory data fails to satisfy man’s craving for a complete and rational understanding of the Universe as a whole. But philosophy, on the other hand provides a more comprehensive and coherent view of the Universe. Swami Vivekananda said that what we see is our own particular universe. Our view of reality is limited to the senses. Man cannot stop

there but wants to find a comprehensive solution that explains all the individual universes. > > The three main objectives of any philosophy are, the Absolute Reality, the world of sentient and insentient beings and the relationship between the two. These common objectives of all philosophical systems both East and West constitute the universal nature of philosophy as such. The quest for Truth is universal while the interpretations are different, ranging from the view of the idealist for whom the world exists only as an object of our consciousness to that of the realist who claims that the world has an independent existence.> > In India, however, philosophy is more than a mere disinterested pursuit of the knowledge of Reality. It is a Darsana, a vision of Reality. One vision differs from another not because the Reality is different but owing to a different level of spiritual evolution. But

there are common grounds on which all schools seem to agree. They are the theory of Karma and rebirth, validity of the respective scriptures, Doctrine of Mukthi, a course of sadhana for emancipation and the concept of samsara which is anadhi, without a beginning but terminable. The points of dispute centers mainly on the theory of causation. _> > _,_._,___ > The body of facts concerning God, man and the universe may be conveniently classified under three heads, namely, Religion, Philosophy and Science. In considering the truths underlying these three we have recourse to a tradition of wisdom handed down in all civilized countries, ancient and modern, by a long succession of prophets, teachers and writers. In India it may be traced to Upanishads, puranas and ithihasas and the six systems of philosophy. It forms the basis of many of the Chinese systems especially Taoism and scriptures of the other

countries and faiths The universal doctrine of religion is the unity and the manifestation of God. > Vedanta, as interpreted by Swami Vivekananda, is the spiritual science seeking the total experiential reality which will enable us to understand everything else, ‘brahmavdya sarva vidyaprathishtaa ‘…amp;quot; ekavijanena sarvavijnanam) internal and external. The Upanishad proclaims that the Ultimate Reality is the Universal Consciousness …amp;quot; ‘prajnanam brahma- which the universe of sentient and insentient beings rises from, sustained by and merges into. ‘ Yatho vaa imaani bhoothaani jaayanthe yena jaathaani jeevanthi yasmin abhi samvisanthi thadvijinaasasva thath brahma.’> > There is one transpersonal infinite spiritual reality which manifests, by virtue of its innate power, the Universe of animate and inanimate beings. Lord Krishna says in Gita “ If I remain at rest for one moment

this Universe will be destroyed.†That creative energy working all around us day and night. The whole of creation exists, becomes finer, subsides and after a period of rest the whole thing is projected forward. Thus the creation is only a process of projection.> > The whole universe is thus. An apparent modification of consciousness, Man derives his freedom of thought and action from his Self or Atman which is the pure consciousness. Man realizes more and more freedom by going beyond nature, not by conquering it but by transcending it, by discovering his true self. Man being the integral part of the universe the basic ultimate reality within the universe is the basic ultimate reality within him. It is his spiritual self or Atman which is one with Brahman.> > Finally philosophy is n either an intellectual sophistry nor is it a matter of belief but it is a way of life. Similarly religion is not

a mechanical performance of rites and rituals or attending church or temple regularly. The terms > philosophy and religion should not be confused with one another. > Religion is what an individual believes while philosphy talks about > the universal truths. Religion might have given rise to malpactices > out of ignorance as to the real purport of scriptures but the > philosophy talks about the truth, the whole truth and nothing but the > truth.A philosophy that can be called universal is the one which gives a comprehensive view of life as a whole. ‘True religion is revolutionary in character’ says Dr.Radharishnan. But the revolution is not against state or society but internal, releasing the divinity and splendour of love within man, when the religion becomes a happy consort or handmaiden of philosophy and does not get divorced from it! > > Visishtadvaita, dvaita and advaita are

philosphies formulated by the acharyas based on monoism, qualified monoism and dualism.> Religion is the relationship with the individual and the divine and it is purely personal. So there is no question of superiority or inferiority of one over the other which includes all religion not only Hinduism.As the Supreme reality, called God for convenience is one , the communion with it may differ from individual to individual but it does not matter.The differenc is not between vaisnavite or saivite or Hindu or christian but only between believer and non-believer.To explain about visishtadvaita or advaita etc will be a separate topic and if the members are interested it can be dealt with separately.Judging the response to this post I will write about the real meaning of visishtadvaitha, which is often confused with vaiishnavism though it includes the latter, if only as the upaya, or means to attain the goal.>

Saroja Ramanujam > > > > > > > > > > > > May god bless you,> > Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.> > > > > > > > > > > > > > Talk is cheap. Use Messenger to make PC-to-Phone calls. Great rates starting at 1?/min.> May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

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