THE VISHISHTA-ADVAITA PHILOSOPHY

=== Three Schools Of Vedanta : Ramanuja's Vishishtadvaita ===


The Sutras (Brahma-Sutras) or aphorisms of Vyasa are the basis of the Vedanta philosophy. These Sutras have been variously explained by different commentators. From these interpretations have arisen several schools of philosophy, viz., Kevala Advaita philosophy of Sri Sankaracharya, the philosophy of Qualified Monism or Visishtadvaita of Sri Ramanujacharya, the Dvaita philosophy of Sri Madhavacharya, the Bhedabheda philosophy of Sri Nimbarkacharya, the Suddha Advaita (pure non-dual) philosophy of Sri Vallabhacharya. The Achintya Bhedabheda philosophy of Sri Chaitanya and the Siddhanta philosophy of Sri Meykandar.

Each system of philosophy treats of three main problems, viz., God, world and soul. The several schools of philosophy are only different attempts at discovering the Truth.

The different Acharyas, belonging to distinctly different branches, became founders of sects and great system-builders. The followers of these schools sought to prove their orthodoxy by interpreting the Vedanta Sutras in accordance with their own tenets, showing their claims to be based on, and regularly evolved from, ancient tradition.

Sruti – The Common Basis Of All Schools :

The Vedanta schools base their doctrines on the Upanishads. The Upanishads, the Vedanta Sutras and the Bhagavad Gita are regarded as the authoritative scriptures. They are called Prasthana-Traya Granthas. Different commentators of the Vedanta Sutras have formed different views on the true nature of Brahman (the Supreme Reality), but they all base their theories on the supreme authority of the Sruti (Vedas – Upanishads). To reject any one of these views is to reject the Sruti itself.

The Three Main Schools Of Metaphysical Thought :

Sri Sankara, Sri Ramanuja and Sri Madhava are the most illustrious commentators on the Vedanta Sutras (Brahma-Sutras). These commentators have tried to establish theories of their own, such as Advaita-Vada (unqualified non-dualism or uncompromising or rigorous monism), Visishtadvaita-Vada (differentiated or qualified monism) and Dvaita-Vada (strict or rigorous dualism). Sankaracharya had in view, while preparing his commentary, chiefly the purpose of combating the baneful effects which blind ritualism had brought to bear upon Hinduism.

Dualism (Dvaita), Qualified Monism (Visishtadvaita) and Monism (Advaita) are the three main schools of metaphysical thought. They are all stages on the way to the Ultimate Truth, viz., Para-Brahman (the Supreme Reality). They are rungs on the ladder of Yoga. They are not at all contradictory. On the contrary, they are complimentary to one another. These stages are harmoniously arranged in a graded series of spiritual experiences. Dualism, Qualified Monism, Pure Monism – all these culminate eventually in the Advaita Vedantic realisation of the Absolute or the Transcendental Trigunatita Ananta Brahman.

Madhava said: "Man is the servant of God", and established his Dvaita philosophy.

Ramanuja said: "Man is a ray or spark of God", and established his Visishtadvaita philosophy.

Sankara said: "Man is identical with Brahman or the Eternal Soul: and established his Kevala Advaita philosophy.

The Dvaitin wants to serve the Lord as a servant. He wishes to play with the Lord. He wishes to taste the sugar-candy.

A Visishtadvaitin wants to become like Lord Narayana and enjoy the divine. He does not wish to merge himself or become identical with the Lord. He wishes to remain as a spark. A Jnani (jnana = knowledge) merges himself in Brahman. He wishes to become identical with Brahman. He wants to become the sugar-candy itself.

People have different temperaments and different capacities. So, different schools of philosophy are also necessary. The highest rung is Advaita philosophy. A Dualist or Qualified Monist eventually becomes a Kevala Advaitin.

Different Conceptions of Brahman only different approaches to the Reality. All schools of philosophy are necessary. Each philosophy is best suited to a certain type of people. The different conceptions of Brahman are but different approaches to the reality. It is extremely difficult, rather impossible, for the finite soul to get – all at once – a clear conception of the Illimitable or Infinite Soul, and more so, to express it in adequate terms. All cannot grasp the highest Kevala Advaita philosophy of Sri Sankara all at once. The mind has to be disciplined properly before it is rendered as a fit instrument to grasp the tenets of Sri Sankara’s Advaita Vedanta.

Our salutations and adorations to all Acharyas ! Glory to the Acharyas ! May their blessings be upon us all.



The Visishtadvaita Philosophy Of Sri Ramanuja :


Introduction :

The Visishtadvaita is so called because it inculcates the Advaita or oneness of God, with visesha or attributes. It is, therefore, qualified monism. God alone exists. All else that is seen are His manifestations or attributes. God or Lord Narayana of Sri Ramanuja is a complex organic whole – Visishta – though it is one. Hence the name Visishtadvaita.

According to Sri Sankara, all qualities or manifestations are unreal or temporary. They are a result of Avidya or ignorance. According to Sri Ramanuja, the attributes are real and permanent. But they are subject to the control of the one Brahman (the Supreme Reality ). God can be one despite the existence of attributes, because they cannot exist alone: they are not independent entities. They are Prakaras or the modes, Sesha or accessories, and Niyamas or controlled aspects, of the one Brahman.

Ramanuja’s celebrated system of philosophy known as Visishtadvaita or qualified monism is Advaita or non-dualism with a qualification or Visesha. It admits plurality. Sri Ramanuja’s Brahman or Lord Narayana subsists in a plurality of forms as souls (Chit) and matter (Achit). Hence it is called Visishtadvaita or qualified non-dualism. Visishtadvaita philosophy is Vaishnavism. The Sampradaya (sect) of Ramanuja’s creed is known as Sri Sampradaya. His followers are Vaishnavas. Ramanuja systemized the philosophy of Vaishnavism, because ‘Sri’ or the Goddess Lakshmi is made to have an important function to perform in the salvation of the soul.

Sri Sankara’s philosophy is too high, subtle and abstract for the vast majority of persons. But Sri Ramanuja’s philosophy is suitable for those in whom the devotional (Bhakti) element preponderates. In Sri Ramanuja’s system of philosophy, the Lord (Narayana) has two inseparable Prakaras or modes, viz., the world and the souls. These are related to Him as the body is related to the soul. They have no existence apart from Him. They inhere in Him as attributes in a substance. Matter and souls constitute the body of the Lord. The Lord is their indweller. He is the controlling Reality. Matter and souls are the subordinate elements. They are termed Viseshanas, attributes. God is the Viseshya or that which is qualified.


The Visishtadvaita System – The Story Of Its Evolution :

The Visishtadvaita system is an ancient one. It was originally expounded by Bodhayana in his Vritti, written about 400 B.C. It is the same as that expounded by Ramanuja. Ramanuja followed Bodhayana in his interpretation of the Brahma-Sutras.

The Bhakti (devotion) school worships a Personal God. The devotees develop devotion to Narayana or Vasudeva. Those who worship the Personal God are called Bhagavatas. They have their own scriptures called the Pancharatra Agamas which are regarded by them as equal to the Upanishads. The Bhakti movement was further strengthened in South India by the work of the twelve Alvar saints. The hymns composed by the Alvar saints were collectively called by the name Nalayira-Prabandham, a series of four thousand poems.

Afterwards came the Vaishnava Acharyas – Natha Muni, Yamunacharya and Ramanujacharya. They were great scholars. They gave a philosophical basis and colouring to their beliefs and practices. The Alvars solely relied on Bhakti, but these Acharyas combined Jnana (knowledge) and Karma (action) with it for the realisation of God. They regarded Jnana and Karma as means for realising God. Their object was to reconcile the Vedas, the Upanishads and the Gita, with the Tamil Prabandha. They interpreted the Tamil Prabandha in terms of the Upanishads and the Gita. Therefore, they were called by the name Ubhaya-Vedantins (ubhaya = both). Ramanuja accepts the Vedas, the Upanishads and the Tamil works of the Alvars for his philosophy. Therefore, his system is known as Ubhaya-Vedanta.

Natha Muni raised the Prabandha to the level of the Vedas. Yamunacharya laid the foundations on which Ramanuja, his successor, built his philosophy. Ramanuja wrote the commentaries on the Brahma Sutras known as the Sri Bhashya. He wrote a commentary on the Bhagavad Gita also. He wrote also three other books – Vedanta Sara,Vedartha Sangraha and Vedanta Dipa. These are the chief texts of the Visishtadvaita system of philosophy.

Ramanuja accepts perception, inference and scriptures as valid sources of knowledge. The Vedas and the Smritis are the sole and independent authority for the knowledge of Brahman. He adopts the theories of Satkarya-Vada (satkaryavada = the doctrine which holds that the effect is inherent in the cause and that the effect is only a change of the cause) and Parinama-Vada, i.e., the doctrine of the real effect proceeding from a cause.


Ramanuja’s Brahman – A Personal God with Attributes :

According to Ramanuja, whatever is, is Brahman; but Brahman is not of a homogeneous nature. It contains within Itself elements of plurality on account of which It truly manifests Itself in a diversified world. Ramanuja’s Brahman is essentially a Personal God, the all-powerful Ruler of a real world, permeated and animated by His spirit . There is thus no room for the distinction between Param Nirguna (formless, without attributes) and an Aparam Saguna (with attributes) Brahman, between Brahman and Isvara. [for explanations of the terms ‘Brahman’ and ‘Isvara’, see Page ‘Nature of Reality’]. Ramanuja’s Brahman is Savisesha Brahman, i.e., Brahman with attributes.

Ramanuja’s Brahman is not the Impersonal Absolute, but He is a Personal God with the qualities of omnipotence, omniscience and infinite love. God is Saguna (with attributes). When the Vedic texts declare that He is Nirguna, it means that there are no base or lower qualities such as sorrow, pain, mortality, change and old age in Him.

The Lord is interpenetrating everything. He is the essence of the soul. He is the Antaryamin or the Innner Ruler. He is one with the soul. He is all-pervading (Vibhu). He is the Supreme Being. He is full of auspicious attributes. He is of the nature of Satya (Truth), Jnana (Knowledge, intelligence), and Ananda (Bliss). Matter and soul depend on Him. He is the Adhar or support for this world and all souls. God is the governor or Controller (Niyanta or Seshin) of the world. Jiva or soul is Niyama or Sesha (one who is being controlled).

The Lord is immanent. He is also transcendent. He is unchanging. The entire universe is latent in Him during Pralaya (dissolution). The world is projected during creation, but this does not touch His essence. Ramanuja’s Brahman has internal difference (Svagata Bheda). It is a synthetic whole, with souls and matter as Its modes (Chit-Achit-Visishta). Para, Vyuha, Vibhava, Archa and Antaryamin, i.e., the transcendent, the group, the incarnation, the image and the immanent are the five forms of the Lord.

Ramanuja identifies God with Narayana who dwells in Vaikuntha with His Sakti or consort, Lakshmi. Lakshmi is the Goddess of prosperity. She is the Divine Mother. She pleads with Her Husband (Lord narayana) on behalf of man. She introduces the devotee to Her Lord and obtains for him salvation. Lakshmi occupies a pre-eminent place in Vaishnavism.


The World – A Real Part Of Brahman’s Nature :

The world, with its variety of material forms of existence and individual souls, is not an unreal Maya, but a real part of Brahman’s nature. It is the body of the Lord. Matter is real. It is Achit or non-conscious substance. It undergoes a real Parinama or evolution. Matter exists in a subtle state as the Prakara of God during Pralaya (dissolution). Hence it is eternal, but ever dependent. It is controlled by the will of God. It is neither good nor bad. It becomes a source of pleasure or of pain according to the nature of the Karma of souls. It forms the object of experience for the souls.

Prakriti has three Gunas: Sattva, Rajas and Tamas [for explanations see Page ‘Sattva, Rajas, Tamas’]; but, Suddha Tattva has only Sattva. It is pure matter. Suddha Tattva is the substance which constitutes the body of God and is called His Nitya-Vibhuti. The manifested world is His Lila-Vibhuti.


The Soul – A Distinct Individual Entity :

The soul is a higher Prakara of God than matter, because it is a conscious entity. It is of the essence of God. According to Ramanuja, God, soul and Nature are three eternal entities. The soul is self-conscious, unchanging, partless and atomic (Anu). The souls are infinite in number. The individual soul of Ramanuja is really individual. It is absolutely real and eternally distinct from God. It has, indeed, sprung from Brahman, and is never outside Brahman; nevertheless, it enjoys a separate personal existence and will remain a personality forever.


Three Classes Of Souls :

According to Ramanuja, there are three classes of souls, viz., Nitya (eternal), Mukta (free) and Baddha (Bound). The eternal souls have never been in bondage. They are eternally free. They live with God in Vaikuntha. The freed souls were once subject to Samsara (samsara = life through repeated births and deaths; the process of worldly life), but have attained salvation now and live with God. The bound souls are caught up in the meshes of Samsara and are striving to be released. They wander from life to life till they are redeemed.

Man or the individual soul is a particle of which God is the whole. The individual soul is like a spark of that mass of fire. The whole pomegranate fruit represents the Brahman of Ramanuja, each seed corresponding to the individual soul.


The Evolution Of The Soul And Its Final Emancipation :

When the individual soul is immersed in worldliness or Samsara, its knowledge is contracted. It gets its body according to its past Karma (actions), and goes from birth to death and from death to birth, till it attains Moksha or the final emancipation. When it attains Moksha, its knowledge expands. It knows everything. "Every action that contracts the heart of the soul is bad, and every action that expands the heart of the soul is good" – this is the statement of Ramanuja. The soul is marching on in this Samsara, expanding or contracting through its good and evil actions, till it attains the final emancipation through the grace of Lord Narayana. The grace descends on those souls who are pure and struggling for the divine grace.


Emancipation Or Passing Into Vaikuntha :

According to Ramanuja, Moksha means the soul’s passing from the troubles of mundane life into a kind of heaven or paradise (Vaikuntha) where it will remain forever in undisturbed personal bliss in the presence of God. The liberated soul attains to the nature of God. It never becomes identical with Him. It lives in fellowship with the Lord, either serving Him or meditating on Him. It never loses its individuality. There is no such thing as Jivan-mukti (liberated in this life, while yet living), according to Ramanuja. Salvation comes when the soul leaves the body.


Bhakti (devotion, love of God) - The Means To Emancipation :

The final emancipation can be obtained only through Bhakti and the grace of the Lord. The grace of the Lord comes through devotion and Prapatti or absolute self-surrender. Karma and Jnana are only the means to Bhakti (devotion, love of God).



"Om Shanti Shanti Shanti"