VishishtadvaitaTatvam—Brahman, as qualified by the sentient and insentient modes (or attributes), is the only reality. 1 Philosophers The Vishishtadvaitic thought is considered to have existed for a long time, and it is surmised that the earliest works are no longer available.[1] The names of the earliest of these philosophers is only known through Ramanuja's Veda artha Sangraha. In the line of the philosophers considered to have expounded the VisishtAdvaitic system, the prominent ones are Bodhayana, Dramida, Tanka, Guhadeva, Kapardi and Bharuci. Besides these philosophers, Ramanuja’s teacher Yamunacharya is credited with laying the foundation for what culminates as the Sri Bhasya. Bodhayana is considered to have written an extensive vritti (commentary) on the Purva and Uttara Mimamsas. Tanka is attributed with having written commentaries on Chandogya Upanishad and Brahma Sutras. Nathamuni of the ninth century AD, the foremost Acharya of the Vaishnavas, collected the Tamil prabandhas, classified them, made the redaction, set the hymns to music and spread them everywhere. He is said to have received the divine hymns straight from Nammalvar, the foremost of the twelve Alvars, by yogic insight in the temple at Alwar Thirunagari, which is located near Tirunelveli in South India. Yamunacharya renounced kingship and spent his last days in the service of the Lord at Srirangam and in laying the fundamentals of the Vishishtadvaita philosophy by writing four basic works on the subject. Sri Ramanujacharya, pioneer of Vishishtadvaita Vedanta and the foremost Jeeyar of Sri Vaishnava Sampradaya. Vishishtadvaita Vedanta (IAST Viśiṣṭādvaita Vedānta; Sanskrit: िवशष्टाद्वैत), the philosophy of the Sri Sampradaya , is a sub-school of the Vedanta (literally, end or the goal of knowledge, Sanskrit) school of Hindu philosophy, the other major sub-schools of Vedānta being Advaita, Dvaita, "Dvaitadvaita" and Achintya-BhedaAbheda. VishishtAdvaita (literally “Advaita with uniqueness; qualifications”) is a non-dualistic school of Vedanta philosophy. It is non-dualism of the qualified whole, in which Brahman alone exists, but is characterized by multiplicity. It can be described as qualified monism or qualified non-dualism or attributive monism. Ramanuja is the main proponent of Vishishtadvaita philosophy. The philosophy itself is considered to have existed long before Ramanuja’s time.[2] Ramanuja continues along the line of thought of his predecessors while expounding the knowledge expressed in the Upanishads, Brahma Sutras and Bhagavad Gita. Vedanta Desika and Pillai Lokacharya, disciples in the tradition of Ramanuja, had minor disagreements not on the philosophy, but on some aspects of the theology, giving rise to the Vadakalai and Thenkalai schools of thought, as explained below. It is a school of Vedanta philosophy which believes in all diversity subsuming to an underlying unity. Ramanuja, the main proponent of Vishishtadvaita philosophy contends that the Prasthana Traya (“The three courses”), namely the Upanishads, the Bhagavad Gita, and the Brahma Sutras are to be interpreted in a way that shows this unity in diversity, for any other way would violate their consistency. Swaminarayan, the founder of Swaminarayan Hinduism, also propagated this philosophy and based the Swaminarayan Sampraday (original name is Uddhava Sampraday) on these ideals.[3] Vedanta Desika defines Vishishtadvaita using the state- Sri Dharma Pravartaka Acharya (1963-), founder of the ment: Asesha Chit-Achit Prakaaram Brahmaikameva International Sanatana Dharma Society, is also a follower 1 in Sanskrit. Pramatir. 3 • Shabda or Shruti. ajiva (the insentient) and Ishvara (Vishnu-Narayana or Parahbrahman.4. jiva (living souls. incorporeal.1. refers to the correct knowledge. The three ontological entities are described below: 3. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He is the basis of morality and giver of the fruits of one’s Karma. • Anumana occupies the next position. as moksha or liberation from bondage. independent. gavad Gita.1 Ishvara Ishvara (denoted by Vishnu-Narayana) is the Supreme Cosmic Spirit who maintains complete control over the Universe and all the sentient beings. Epistemology 3. beings (chit-brahman) and the insentient Universe (achitbrahman). 4. (trio).[4][5] 3. • Hita: The means of realization. In the broadest sense. it is settled based on inference. the knower of the knowledge Soul of the pan-organistic body consisting of the Universe 2. Ishvara is perfect.1 Rules of Epistemology 2 There are three rules of hierarchy when there is apparent conflict between the three modes of acquiring knowledge: Key Principles of Vishishtadvaita There are three key principles of Vishishtadvaita: • Tattva: The knowledge of the 3 real entities namely. which signifies the completeness of existence.1. its active ruler and also its eventual destroyer. omniscient. that is. namely.Ishvara is considered to have a 2-fold characteristic: he is the indweller of all beings and all beings dwell in Ishvara. The triad of Ishvara along with the universe and the sentient beings is Brahman. He rules the world with His Maya — His divine power. Pramana occupies the highest position in matters which cannot be settled or resolved by pratyaksa (perception) or by anumana (inference). the creator of the universe. eternal and unchangeable — and is yet the material and the efficient cause of the universe and sentient beings. of any object. the Brahma Sutras and the Bha. creator and controller of the world). which together also form the pan-organistic body of Ishvara. the sentient). Sanskrit) forms one part of a The ontology in Vishishtadvaita consists of explaining the relationship between Ishvara (Parabrahman). Ishvara is the Universal 1. omnipresent. Pramana. . When an issue cannot be settled through sensory perception alone. He is the subject of worship. the following three pramanas are only accepted as valid means of knowledge: • Pratyaksa — the knowledge gained by means of perception • Anumana — the knowledge gained by means of inference • Shabda — the knowledge gained by means of shruti Perception refers to knowledge obtained by cognition of external objects based on sensory perception.1 Ontology rived at by thorough reasoning. Ishvara is Parabrahman endowed with innumerable auspicious qualities (Kalyana Gunas). • When pratyaksa yields a definitive position on a particular issue.2 4 METAPHYSICS of Visishtadvaita philosophy. • Purushartha: The goal to be attained.[6] He is causeless. as through Bhakti (devotion) and Prapatti (self-surrender). the cause or the means of the knowledge and sentient beings. the object of knowledge In Vishishtadvaita Vedanta. the sentient triputi. such a perception cannot be ignored by interpreting Shabda in a way which violates that perception.primarily the Upanishads. In modern day usage this will also include knowledge obtained by means of observation through scientific instruments since they are an extension of perception. Pramana (sources of knowledge. Inference refers to knowledge obtained by deductive reasoning and analysis. whichever is the more logical argument .1 Pramanas 4 Metaphysics Prama. Prameya. the subject. Shruti refers to knowledge gained from scriptures . ar. attributes. whom water in the effect state when the world is differentiated by does not know. Jagat is exthe sun from within — He is your Self.[7] . or more specifically self-awareness. The kalyanagunas are eternally manifest. Hence. are free However. the Inner Controller.1. And all cognition must necesAchit is the world of insentient entities as denoted by mat. or the Jivas which are still in Samsara vakhyas like “satyam jnanam anantam Brahma” (Taittiriya Upanishad). The shrutis only seek • Nityas. or the Jivas that were once in Samsara but Brahman to be beyond the tri-gunas which are observed.sarily involve knowing Brahman through the attributes of ter or more specifically the non-conscious Universe. Brahman possesses an infinite number of transcendental attributes. while bramha it has independent existence. • shesha/sheshi (Owned/owner). Sarvam khalvidam Brahma Chandogya Upanishad • AdhAradeya/sambandha (supporter/supported).2 Chit Chit is the world of sentient beings. mother. Isavasyam idam sarvam Isha Upanishad • niyamya/niyanta (controlled/controller).. sun does not know. The shrutis proclaim • Muktas. • What does Nirguna Brahman mean? Ramanuja argues vehemently against understanding Brahman as one without attributes. 4. lover and lord. Brahman is a personal being. the Inner Controller. This is called Dharmi-jnana or substantive consciousness.e. dweller of all beings. he is referred to as the paramapurusha. The scope of Chit refers to all beings with an “I” consciousness. Anumana Pramana: Ramanuja states that “Nirgunatva” itself becomes an attribute of Brahman on account of the uniqueness of no other entity being Nirguna.1.According to him though soul is integral part of man. husband. Ishvara is the substantive part of Brahman. Ra4. or the eternally free Jivas who were never in to deny Brahman from possessing impure and defective qualities which affect the world of beings.1.soul. It is Brahman. all beings reside in Ishvara. These relationships can be experienced holding Brahman as the father.7. Brahman is Nirguna in the sense that impure qualities do not touch it. The sentient beings also possess varying levels of Dharma-bhutajnana or attributive consciousness • rashksya/rakshaka (redeemed/redeemer). Brahman is the description of Ishvara when comprethe Immortal. wife. whose body the sun is and who controls The relationship between Brahman and Jivas. sister. friend. • sharIra/sharIrI (शरीर/ शरीरी) (body/indweller). 4. and kalyanagunas (auspicious attributes) are the primary or the innermost self of all beings. Therefore all entities which are aware of their own individual existence are denoted as chit. or of entities possessing consciousness. It is similar to the Purusha of Samkhya system. The sentient beings are called Jīvās and they are possessors of individual consciousness as denoted by “I”. • prakAra/prakArI (attribute or mode/substance). The secondary attributes become manifested He who inhabits water. There is eviSamsara dence in the shrutis to this regard. the evidence of which is given in • Baddhas.4-14 relationship as one of: Bahuvyapi When Ishvara is thought of as the all encomposing and the residence of all beings that is.3 Achit Pratyaksha Pramana: Ramanuja states that “a contentless The jivas possess three different types of existence: cognition is impossible”. a simultaneous vision of Ishvara He who inhabits the sun. The sentient beings and the insentient universe which form part of the pan-organistic body of Ishvara are encapsulated by Ishvara. hended in fullness– i. similar to the Prakriti of Samkhya system. pressed by Rāmānujā in numerous ways.4. son.1 Ontology 3 Antarvyapi When Ishvara is thought of as the in. he is referred to as the Paramatman. He calls this the Immortal .Brihadaranyaka Upanishad 3.4 Brahman manuja had simplified relationship between bramha and There is a subtle difference between Ishvara and Brah. whose body water is and who controls wa. He provides three valid reasons for staking such a claim: Shruti/ Shabda Pramana: All shrutis and shabdas denoting Brahman always list either attributes inherent to Brahman or not inherent to Brahman. yet is within water. ter from within — He is your Self. whom the with all his modes and attributes.jivas and jagat are its modes (also secondary attributes). yet is within the sun.name and form. • amsha/amshI (part/whole). Jack was a middle-aged person.e. This philoso4. Upādāna kāranatva — Being the material cause. Ishvara. cause.14. Individual Souls retain their Brahman as the cause does not become the Universe as separate identities even after moksha. It maintains that karya (effect) is sat or real. It is the expansion of intelligence.1 Kārya and kārana phy believes in liberation through one’s Karmas (actions) The kārana (cause) and kārya (effect) in Vishishtadvaita in accordance with the Vedas. More specifically. Jivas and Jagat. because it is conscious. The philosophy of this school is SriVaishnavism. same. Final release. According to Vishishtadvaita. For example.e. The Samkhya system adheres to Prakriti-Parinama vada whereas Vishishtadvaita is a modified form of BrahmaParinama vada.4 6 INTERPRETATION OF MAHĀVĀKYAS 4. Every effect. Ishvara is Para-brahman with infinite superlative qualities. Brahman as the Universal Self is unThe three ontological entities i. The ontology of Vishishtadvaita system consists of: a. Him. c. This doctrine is common to the Samkhya system and Vishishtadvaita system. Achit are fundamentally real. Jack was an old man. even before its manifestation. this means All this is Brahman. of Ishvara along with his modes i. by the Lord’s Grace. Creation is a real act of God. Prakara-Parinama Vada. system and the four Ashramas (stages of life). then. the Varna (caste or class) is different from other systems of Indian Philosophy.1 2. Jagat is achit-brahman or matter/Universe (which are non-conscious). a Brahman is assigned two kāranatvas (ways of being the branch of Vaishnavism. Jack is dead • Asatkaryavada is non-existence of the effect in the cause. the changes are in the description of that entity. ishad 3. The essential feature is that the underlying entity is the It is present in the karana (cause) in a potential form. The causal state is when Brahman is internally not distinguishable by name and form. while the transformed state is called the effect state. is as continuously changing. Jivas are chit-brahman or sentient beings (which possess consciousness).are not conscious. For example. intense devotion to Vishnu. sarvam khalv idam brahma from Chandogya Upancause. . It maintains that karya (effect) is asat or un. This is called as parinamavada or evolution of effect from the cause. that comes. 5 Ethics Souls and Matter are only the body of God. They are the mode of Brahman which It can be said that Vishishtadvaita follows Brahma. the effect is a modification of what exists in the cause and does not involve new entities coming into existence. It upholds the doctrine of Brahman having the subtle (sūkshma) chit and achit Satkaryavada as against Asatkaryavada. the Universe and Sentients always exist. Translated literally. It is also eternally real and eternally distinct. the gold is assigned Upādāna kāranatva as it acts as the material of the jewellery and thus becomes the jewellery’s material cause. Chit and changing and eternal.2 Theory of Existence The cause and effect only refer to the pan-organistic body transformation. They are the modes of Brahman which show consciousness. The subtle state is called a causal state. a new beginning and is not born out of cause. it is the modes Brahman is the composite whole of the triad consisting (Jivas and Jagath) of Brahman which is under evolution. Jack was a baby. entities as his Saareeram/Prakaaram(body/mode) Briefly.g. a goldsmith is assigned 6 Interpretation of Mahāvākyas Nimitta kāranatva as he acts as the maker of jewellery and thus becomes the jewellery’s Instrumental 1. cause): 1. Nimitta kāranatva — Being the Efficient/ Instrumental cause. after the death of the body is a Communion with God.The body of a single personality named Jack is described real until it comes into being. They live in Fellowship with God either serving Him or meditating on the effect. Matter is fundamentally real and undergoes real revelation. before manifestation is the same Brahman having the expanded (stūla) chit and achit entities as Saa• Satkaryavada is pre-existence of the effect in the reeram/Prakaaram(body/mode) after manifestation. Jack was a small kid. That is to say. Jack does not become “James” because of the change. The Soul is a higher mode than Matter. For e. However.2. whose substantive nature imparts the existence to the modes b. along with Brahman is both the kārana(cause) and the kārya(effect). they begin from a subtle state and undergo transformation. Thus Rāmānujā says the purport of the passage is to show the unity of all beings in a common base. it means Thou art that els. In the overall sense. ayam ātmā brahma from Mandukya Upanishad 1. and deed to the feet of the Lord. as both Adi shankara’s vaita interpretation is that these passages do not indicate advaita and ananda tirtha’s dvaita accept bhakthi for moka black hole.7 of trying to approximate Brahman with conceptual modTranslated literally. then sarvam khalv idam brahma will realm of the Lord. This is the unity in diversity achieved through devotion.1 Understanding Neti-Neti tee realizes his own state as dependent on. This is qualities are infinite in extent. Ishvara (Parabrahman) who is 7 Purpose of human existence the Cosmic Spirit for the pan-organistic body consisting of the Universe and sentient beings.1 Moksha Moksha means liberation or release from samsara.entity which has nothing except existence) thing being Brahman. One cise is understood in many different ways and also influ. the phrase is taken in the sense of not just this. are held in an adjectival relationship (aprthak-siddhi) namely artha (wealth). This that here refers to Brahman and thou refers to jiva means that Brahman cannot be restricted to one specific Rāmānujā chooses to take the position of universal iden.2 ram yasya atma sariram” is also interpreted to show that Translated literally. and in the time be- . Swami Ramanuja has supported this opinion with or thought or concept concerning Brahman. the first three Tat Tvam Asi declares that oneness of Isvara. Antaryami Brahmanam of bhakthi. and supported by.In VisishtAdvaita. The visishtad.sued with the ideal of attaining moksha. the Cosmic and the individ. and being led by the Lord. a Jiva ascends to the self is brahman. According to this philosophy. and so on. dharma (righteousness) and moksha (permanent freedom from worldly in the one Isvara. Karma Yoga and Jnana Yoga are natural outcomes of Bhakti. This interpretation is consistent with cidents highlighting sharangathi as means to moksha.The typical interpretation of Neti-Neti is not this. the cycle of rebirth. and various inis these and more. Similarly.. not just that. One This is an upanishadic concept which is employed while is to lead a life as an instrument of the Lord.purushartha. kama (pleasure). This is a distinguishing feathe same concept regarding Brahman .[8] this phrase is accepted to refer to the indescribable nature However Sri Ramanuja and the Vishishtadvata tradition of Brahman who is beyond all rationalisations. the re.” (words recoil.over “sarvam kalvidam brahma”. not just this or not just this.8. Through Bhakti (devotion). as the devotee acquires the knowledge that the Lord is the inner self.antees moksha at the end of this birth. Self. Tat tvam asi from Chandogya Upanishad 6. goals are not an end by themselves but need to be purWhen multiple entities point to a single object. service. ences the understanding of Brahman. Consequently. not this man.. mind can not grasp. Bhakti Yoga is not the sole means of liberation in VishishIf the statement tat tvam asi is taken to mean as only the tadvaita. word.. Vayu. the entities are attributes or modes of Brahman. For e. there are four goals ual. Observing total surrender at the lord’s feet guarBrihadaranyaka Upanishad passage “yasya prithvi sari.g. is also simultaneously the innermost self (Atmān) for each individual sentient The purpose or goal of human existence is called being (Jīvā). where it continues to delight in His not make sense. in a statement: Jack is a tall and intelligent boy The descriptors tall-ness.“nirvisesha chinmatra” (an the earlier statement. when the upanishads declare Brahman is the 7. but the incompleteness of any statement sha.is to see the Lord in everything and everything in Him. He interprets this passage to mean the subsistence of understood to possess infinite qualities and each of these all attributes in a common underlying substratum.. Brahman various citations directly from the vedas. total surrender at the Lord’s lotus feet Taittiriya Upanishad 2-9-1 passage “yato vacho nivartan.his thought. From Brahman is not a zero point . nor that.5 2. or neither this. Prana. Purusha.or a few specific descriptions.intelligence and boy-ness all refer to a common underlying Jack 7. bondage). The purport of this exer. A devo6. It is a phrase meant to convey the inexpressibility of Brahman in words and the futility 3. total surrender. accept Saranagati.ture of this school of philosophy. All the bodies. lationship is established as one of substance and its attributes. the self is not different from Brah. Brahman is tity. this means the Self is Brahman. it follows that on account of every. who is the Master.alone as the sole means to moksha. offering all attempting to know Brahman. liberation from samthe. state sara and going to Vaikuntha. referred to as samānādhikaranya.2 Bhakti as the means of attaining moksha Universe.) etc. According to the Vedas. during which time. His Paduka-sahasram is a classic ex. poet. Vishishtadvaita month of Aippaci under the star Thiruvonam (Sravana). . wrote more than a rusha there is nothing: this is the end. beyond the Great Atman. the Great Atman. the Supreme Goal. All are charac.hundred works in Sanskrit and Tamil. The Tenkalai sect of Sri Vaishnavism looks up to him apart from Swami Ramanuja and Swami Manavala Mamuni. thinker and defender of the faith of Vaish. and that is the supreme position of Vishnu. Thus. Manavala Mamuni expanded on and popularized Lokacharya’s teachings arguments in Tamil. ethical fervour and excellent expressions of devotional emotion In terms of theology. it has the largest monastic order in whole India. in refPillai Lokacharya literally meaning “Teacher for the erence to these dual aspects of Brahman. beyond the Unmanifest.9 Katha Upanishad Beyond the senses are the objects.6 10 tween sharanagathi and death. • Sri Ramanandi Sect of Northern India.the Abphilosopher. also known as Lord Vishnu.3. cothemselves with Vedanta Desikan.3. beyond the objects is the mind. co-eternal. A man who has discrimination for his charioteer and holds the reins of the mind firmly. Sri Lakshmi is the female personification of navism.1. one of the foremost learned scholars fest. but they are both inseparable. The Soul and the Universe document and immortalize Ramanuja’s message in the are only parts of this Absolute and hence. He was a great teacher. debater. is panentheistic. he also helped to safeguard the idol of Ranganatha at Srirangam from Muslim invaders. He is Narayana. 9 Traditions following Vishshtadvaita • Sri Sampradaya of south India. but just for anubhava in the Vishishtadvaita Sampradaya 8 Thenkalai and Vadakalai schools of thought CONCLUSION in the year 1205 CE.10. 9.[9] He is said to have lived for 106 years. the UnmaniVedanta Desikan. reaches the end of the road.[9] Pillai Lokacharya confirmed the basics of the Sri Vaishnava system in his 18 monumental works popularly known as Ashtadasa Rahasyangal (“the eighteen secrets”) also called the Rahasya granthas (“doctrines that explain the inner meanings”) out of which Sri Vachana Bhushanam and Mumukshuppadi are the most famous. the surrendered soul may spend his time piously by involving in devotion. expositor. Beyond the Puand philosophers of medieval India. • Sri Swaminarayan Sampraday of Gujarat. He was a senior contemporary of Vedanta 10 Conclusion Desika.1 Visishtadvaita and Sri Vaishnavism The Absolute Supreme Reality referred to as Brahman.Narayana. is a Transcendent Personality.referred to in the Sri Vaishnava Sampradaya as Sriman nava Vedanta philosophy. the Purusha. deep spiritual insight.1. The Vadakalai sect of Sri Vaishnavism associate Brahman and Narayana is the male personification of Brahman. beyond the mind. the intellect. God Narayana together constitute Brahman .solute. sanam is a classic and provides the essence of Upanishads. His work Sri Vachana Bhu. He is said to have been born as an amsa (“essence”) of Kanchi Devaraja (Varadaraja) Perumal to Narayana is the Absolute God. So bhakthi is not a moksha sadhana.that both the Supreme Goddess Lakshmi and Supreme ample.11 Katha Upanishad terised by their versatility. Ramanujacharya puts forth the view in delightful style. The relationship of God to the Soul and Swamy Sri Vedanta Desikan as in Kanchipuram . the Supreme is whole world” is one of the leading lights on the Sri Vaish. beyond the intellect. absolute and are always substantially one. p. Introduction to Swaminarayan Hinduism.html . Philosophy of Quantum Mechanics. Cambridge: University of Cambridge Press. Dharma Sun Media. [2] Jones. This is the qualification part of the non-duality.3 [7] J.Mehta VOl3 [8] http://video.vaishnava. God. Retrieved 7 September 2014. [6] White Yajurveda 32. [3] Williams.com/videoplay?docid= $-$9014610686337442954 [9] Chandrankunnel. [4] Sri Dharma Pravartaka Acharya (2013). 35. 946. Matthew (2008). New Delhi: Global Vision Publishing House. Individual souls are only parts of Brahman. Encyclopedia of Hinduism. Constance (2007).org/home/dharma_and_ philosophy/vvh/raghavan.org/home/dharma_and_ philosophy/vvh/vvh.7 the Universe is like the relationship of the Soul of Man to the body of Man. 11 See also • Turiya 12 References [1] Chandrankunnel.L.hinduweb. Matthew (2008). 490. New York: Infobase Publishing.google. [5] Sri Dharma Pravartaka Acharya (2010). Dharma Sun Media.com/shrivaishnavaintro. Soul and Universe together form an inseparable unity which is one and has no second.htm • http://www.hinduweb. Sanatana Dharma: The Eternal Natural Way. The Vedic Way of Knowing God. Philosophy of Quantum Mechanics. 13 External links • Biographies of Ramanuja and Vedanta Desika • Ramanuja and VisishtAdvaita • more information • Advaita and VisishtAdvaita • more information • http://www. Matter and Souls inhere in that Ultimate Reality as attributes to a substance. p. Retrieved 7 September 2014. p. This is the non-duality part. p. Raymond (2001). ISBN 0816073368.htm • http://www. ISBN 0 521 65279 0. 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