Difference between Vishistadvaite and Acintya Bhedabheda

kanishta · March 14, 2006

Could someone please explain this?

thanks

Haribol

Pankaja_Dasa · March 14, 2006

try this-

www.purebhakti.com/lectures/lecture20050615c.shtml

gHari · March 19, 2006

This came from somewhere on the net but I forget where now. You may have to paste it into notepad (or download the attached .zip file which contains .txt files describing the four major sampradayas) for the diagrams to line up properly:

Crux of Sri Ramanuja's philosophy

Visistadvaita philosophy accepts 3 fundamental entities as ultimate reality.

They are acit (matter), cit (individual self) and Isvara (God).

Matter and individual self are absolutely dependent on Isvara for their

existence, the dependence being similar to that of body upon the self.

The universe forms the body of Isvara, and he is the Universal Self not only

of the unconscious matter but also of the conscious selves. Body is that which

an indwelling self supports and controls for its own services. Similarly matter

and selves, being the body of Isvara, are supported and controlled by Him for

His own purposes. This is the unique view of Sri Ramanuja - of the relation of

"aprthaksiddhi" (inseparability) - in which Isvara stands to the world

consisting of matter and selves. The inseparable relation of body to self, in

terms of which the relation of the world to Isvara is conceived, brings out

clearly the intimate connection that subsists between `visesya'(substance) and

`visesanas' (attribute). Isvara is the substance and the world of matter and

selves form his inseparable attributes. Therefore the inseparable unity of

matter, selves and Isvara constitute the Reality Isvara, the substantive

element, who directs and predominates over the attributive elements. Though

the world of matter and selves have a real existence of their own, they are

entirely subject to the control of Isvara in all their conditions. Sri

Ramanuja's system is called Visistadvaita, since the attributive elements

(matter and selves) and substantive element (Isvara) form synthetic unity

(Monotheism).

A skeleton structure which forms the basic terminology of Sri Ramanuja's

philosophy:

PRAMA

(knowledge or knowable things)

|

--

| |

PRAMANA PRAMEYA

(means of valid knowledge) (object of valid knowledge)

| |

-------------------- ---------------------------

| | | | |

PRATHYAKSA ANUMANA SABDA DRAVYA ADRAVYA

(substance) (non-substance)

| |

| 10 KINDS

| |

---------------------------- |

| | SATTVA, RAJAS, TAMAS,

| | SABDA, SPARSA, RUPA, RASA, GANDHA

JADA AJADA SAMYOGA, SAKTI.

| | |

----------------- -------- --------

| | | |

PRAKRTI KALA PARAK PRATYAK

(reveals itself to self) (conscious of itself)

| |

-------------------- -----------------

| | | |

NITYAVIBHUTI DHARMABHUTAJNANA JIVA ISVARA

(the eternal (the attributive | |

manifestation) knowledge) | |

---------------- |

| | | |

BADDHA MUKTA NITYA |

|

---

| | | | |

PARA | VIBHAVAS | ARCA

| |

VYUHA ANTARYAMIN

DEFINITIONS:

PRAMA:

It is defined as that knowledge which favours the practical interests of life as

they really are ("yathavasthitavyavaharanugunajnanam-prama"). Knowledge is true

not only when it agrees with outside reality, but also when it satisfies with

practical interests of life. Thus according to Visistadvaita, `prama' (valid

knowledge) should satisfy two conditions. As regards the first condition, prama

should reveal the existence of an object or agree with external reality;

the second condition of prama is that it should serve some practical need. Truth

is that which is both experientially and experimentally varified.

If it be said `Prama is knowledge,' there would be over-pervasion in

the (erroneous) cognition of a nacre in the form, `this is silver'; hence it is

said that `adapted to practical interests of life.' Even then there would be

over-pervasion as one may have the perception (of a nacre) in the form `this is

silver' in a state of delusion; hence it is said `as they really are.' By

expression `as they really are,' "samsaya" (doubt), anyathajnana (wrong

knowledge) and viparitajnana (contrary knowledge) are excluded.

SAMSAYA: is the recollection of several mutually contradictory attributes when

a thing is presented.

ANYATHAJNANA: is the misapprenhension of one attribute for another.

VIPARITAJNANA: is the misapprehension of one thing for another.

PRAMANA:

The distinctive cause of a particular `prama' is `pramana' i.e, the instrument

("karana") of valid knowledge is pramana. In other words it is defined as one

which makes known what is not already known. A cause is considered `distinctive'

or `best' since knowledge arises without delay through its agency.

These `pramanas' are three - `pratyaksa' (perception), `anumana' (inference),

and `sabda' (verbal testimony).

PRATYAKSA: is that which is the instrument of valid perceptual knowledge.

`Perceptual' is used to differentiate it from inference. `Valid knowledge' is

used to differentiate it from the (erroneous) knowledge arising from

the defective sense organ.

And this perception is twofold;

NIRVIKALPA (indeterminate) and

SAVIKALPA (determinate).

The indeterminate perception is known as "prathamapindagrahana" which means that

the cognition of the individual for the first time in which the generic

character of the object perceived is apprehended. The determinate perception

is called "dvitiyapindagrahana" i.e, the cognition of the individual for

the second or third time in which what was already known becomes explicit. It

may be noted that both perceptions are `savisesa,' NOT `nirvisesa;' i.e,

the apprehension of an object is not bereft of all distinctions rather

the experience includes the attributes, configuration etc. of the perceived

object.

An analysis of the act of perception involves three factors:

1. the knowing subject

2. the object, not as something constructed by the mind, but as something

relatively independent of it, and

3. the consciousness which issues from the subject and illuminates the object.

In the act of perception, the consciousness which issues out from the atman

through the sense-channels, comes in contact with the object, and reveals it.

When the consciousness is directed upon an object through any one of the senses,

one becomes aware of the object with its attributes.

A further classification of the act of perception is shown below:

------------PRATYAKSA------------

| |

NIRVIKALPA SAVIKALPA

| |

ARVACINA (recent) ----------- -----------ANARVACINA (the ancient)

| |

------------------------ KNOWLEDGE OF LIBERATED

| | SOULS

| |

DEPENDENT ON SENSE INDEPENDENT OF SENSE

|

------------------------------

| |

SELF ACCOMPLISHED DIVINE

(result of yoga) (by the grace of Bhagavan)

Sometimes "Smrti" (recollection), "Prathybhijna" (recognition), "Uha"

(conjecture) etc. are accepted as perception.

Smrti is defined as the knowledge derived only from the reminiscent impressions

("samskara") caused by a prior experience. And what recalls these reminiscent

impression is as follows: `Those that rouse the seed of recollection are

"sadrsa" (similarity), "adrsta" (unseen effect of previous karma), and "cinta"

(deep thinking) etc. The principle is that whatever is well experienced before,

becomes the object of recollection.

Pratyabhijna is defined as the perceptual experience arising through the contact

of the sense organ with some object.

Uha ?

The epistemological conclusion of Visistadvaita suggests "the trustworthiness of

our thoughts and experiences which are real." The subject of cognition is a real

as cognition and cognitive act.

ANUMANA, the inferential cognition, is that which is the valid knowledge of

the particular "vyapaka" (pervader), obtained from the observation of

the pervadedness of the "vyapya" (pervaded). For example, in a case where fire

pervades smoke, fire is called vyapaka and smoke vyapya. When there is cognition

that smoke is pervaded by fire, the knowledge of vyapaka, namely fire is

obtained as in the inference, `Wherever there is smoke, there is fire' - which

is known as "vyapti" or pervasion.

This pervasion in the form, `Wherever there is smoke, there is fire,' is

perceived after repeated observation.

It is otherwise defined as deduction of a particular fact on the basis of

another fact. The presence of fire is proved on the basis of smoke, because

there is concomitance between smoke and fire.

"Upamana" (comparison) and "Arthapatti" (postulation) are included under

Inference. For instance, upamana is the knowledge of a figure (qualified by

cow-similarity) which is accompanied by the recollection of the meaning

`atidesavakya' (assimilative statement). For example, a person though ignorant

of the meaning of the word `gavaya' hears from a forester that gavaya is

similar to a cow; he goes to a forest and remembers the meaning conveyed by

the assimilative statement. When he sees the figure qualified by cow-similarity,

then there arises in him the knowledge of the figure qualified by

cow-similarity, accompanied by the recollection of the meaning of

the assimilative statement (heard before). That knowledge is Upamana.

Upamana is included under perception, since it is of the nature of recollection.

It is brought under inference, as it requires (or depends upon) the cognition of

pervasion. And it is included under verbal testimony (also), since it is

sentence generated.

"Arthapatti" or presumption is the postulation of something to account for what

apparently conflicts with experience and therefore in the nature of

a hypothesis. It is a way of reconciling two facts which appear mutually

incompatible. Thus, for instance, if we know that Devadatta is alive and do not

find him in his house, we draw the conclusion that he must be elsewhere.

Similarly "Tarka,"

"Niscaya" (ascertainment) - the determination (of truth) by means of pramana

aided by tarka,

"Vada" (discussion) - the debate between two parties without any prejudice,

"Jalpa" (wrangling) - the discussion that establishes the position of both

the sides of those who are desirous of gaining victory,

"Vitanda" (cavil) - which consists (in opposition to the other side) without

establishing one's own position (in argument),

"Chala" (quibble) - which consists in attacks (on opposite side) by attributing

unintended meaning to the word,

"Jati" (futility) - which consists (in pointing out) a defect which pervades

one's own position; or wrong reply,

"Nigrahasthana" (ground of defeat) - is the cause of one's defeat, all these,

being limbs of inference, are included under anumana.

SABDA (verbal or scriptural testimony): is recognized as a special source

of knowledge. Scriptural testimony alone can claim the position of

the authoritative means of knowledge with regard to Brahman, which never falls

within the range of pratyaksa or anumana. A statement is authoritative when it

is uttered by a trustworthy person, when it is free from errors due to defects

of sense organs, or when its meaning is not contradicted by any other cognition.

Therefore, sabda in its aspect of `Sruti' alone can claim the position of

the authoritative means of knowledge with regard to Brahman, i.e, the Vedas are

accepted as absolute authority. The `Pancaratragama' and the `Vaikhanasagama,'

which do not contradict vedas, are also authoritative in toto according to

Visistadvaita.

The "Smrti," which is composed by trustworthy persons and which explains

conduct, usages, expiation, etc. that are not opposed to sruti, is also valid

means of knowledge.

PRAKRTI:

Is characterised by three gunas, constitutes the stuff out of which the universe

evolves. It is the abode of individual self in mundane existence. It is called

"Mulaprakrti," since it is the primordial cause of the cosmos. It is known as

"Akasa," as it is eternal in spite of its manifold changes and modifications.

It is termed as "Avyakta," as it is very subtle in its causal state. It is

called "Avidya," as it is opposed to the knowledge of Reality, and is known as

"Maya," as it is the cause of cosmic wonders.

KALA:

It is defined as a particular kind of non-sentient, eternal, all-pervasive

inert substance which is devoid of three gunas. It is divided into three kinds,

as past, present and future. It serves as an instrument in the cosmic functions

of Isvara.

There are two kinds of time: `akhandakala' (impartite time) and `karyakala'

(time as a effect). The former is eternal and is the cause of the effected time,

whereas the latter, which we experience in our ordinary life, is changing and

non-eternal. Time has independence in this manifested world (`lilavibhuti'),

but it has no independent status in the eternal spiritual manifestation

(`nityavibhuti').

NITYAVIBHUTI:

It is the non-material, infinite domain beyond prakrti and its three gunas. It

is self-luminous and is characterised by what is known as suddhasattva

(spiritual matter). This `manifestation' by the will of Isvara assumes the form

of objects, means and abodes of enjoyment of Isvara, the eternals and released

selves (muktas). It is the stuff out of which the bodies of Isvara,

the eternals, and the liberated selves are made.

This (eternal) infinite manifestation is of four kinds: "amoda,pramoda,"

"sammoda" and "vaikuntha" (these four belong to the regions of Sankarsana,

Pradyumna, Aniruddha and Vasudeva resp.). It is denoted by such terms as

`tripadvibhuti,' `parampada,' `paravyoma,' `paramakasa,' `amrta,' `naka,'

`aprakrtaloka,' `anandaloka,' `vaikuntha' etc.

DHARMABHUTAJNANA:

It is known as attributive (`dharma') knowledge (`jnana') i.e, it is

the attribute of both Isvara and jiva both of whom are conscious and full of

knowledge. It is distinct from the jiva or the knowing subject which as

a permanent spiritual entity is also of the nature of consciousness (jnana

svarupa). Jnana as defined by Ramanuja is that which reveals an object to its

subject by virtue of its intrinsic capacity. As an essential attribute of

the jiva, it necessarily pertains to the self. In view of this knowledge is

known as `dharma-bhuta-jnana.' It is eternal and all-pervasive.

JIVA:

Is of the nature of consciousness and possesses `dharmabhutajnana' as

an inseparable attribute. It is real, eternal and unborn. It is distinct from

the body, sense organs, mind and vital airs.

Though the individual self, as a mode of Brahman, is essentially of the same

nature, it is actually distinct; for it is of monadic size and resides in

a separate body. It is the agent, the enjoyer, the embodied Self, and the body.

It is embodied Self with regard to its physical body. It is the body with regard

to Isvara. It is not only sentient, but it is also of the essence of ananda.

Samsara is due to avidya which is of the nature of karma, accumulated by

the jiva in its previous births. In this condition jnana and ananda are obscured

but fully manifest in the state of liberation. In spite of its monadic size,

the jiva can contact the ends of space through its attributive knowledge.

Classification of Jivas:

JIVA

|

-----------------------

| | |

NITYAS MUKTAS BADDHAS

(eternals) (liberated) (the bound)

|

--------------

| |

BUBHUKSU MUMUKSU

(the pleasure seeker) (the salvation seeker)

| |

------------------------------ -------------------------

| | | |

ARTHAKAMAPARA DHARMAPARA VOTARY OF VOTARY OF

(votary of (votary of dharma) KAIVALYA MOKSA

artha & kama) | [`kaivalya' is |

| defined as the nature |

----------------------- of self-realization of the |

| | self as distinct from prakrti] |

| | |

VOTARY OF VOTARY OF |

VARIOUS BHAGAVAN |

GODS (4 kinds, Bg.vii.16) |

|

---------------------

| |

BHAKTA PRAPANNA

(lover of God) (one who has surrendered

himself to God)

|

-----

| |

EKANTIN PARAMA-EKANTIN

(one pointed) (extremely one pointed)

[he is ekantin who seeks [he is `parama-ekantin' who does not

from Bhagavan alone liberation desire any other fruits even from

along with other (worldly) fruits] bhagavan Himself except devotion &

knowledge]

|

-------------------------------

| |

DRPTA ARTHA

(patient aspirant who experiences (impatient aspirant who desires

the fruits of his past deeds and release immediately after the

desires perfection at the time of act of self-surrender)

casting off his body)

ISVARA:

Is the highest Self, characterized essentially by consciousness and

unsurpassable ananda along with supreme individuality. Since consciousness

presupposes a conscious self, the Reality is not identical with consciousness,

hence Isvara is neither pure non-differenced Being, nor "pure Consciousness"

but the Supreme self-conscious Person and the substratum (`adhara') of

everything. He is the controller (`niyantraka') of all, the principal (`sesin')

of all, the worshipped in every (religious) act, the bestower of all fruits,

the sustainer of all, the supreme cause of all effects, while cit and acit are

His modes and subsidiaries (`sesas').

Isvara is an actually existent reality who embraces and comprehends all

individual self and the world of matter - not as isolated entities - but as

intimately related to one another in an organic manner, and thus forming

a perfect and coherent unity. They have no existence apart from Him; in and

through Him life and matter have meaning and significance.

As mentioned earlier, according to the Visistadvaita Vedanta, the ultimate

Reality or Brahman referred to the Upanisads is a personal God. This Brahman is

qualified with infinite auspicious attributes (`ananta-kalyana-guna-visista').

That ultimate reality is Lord Narayana, the first cause of the Universe. One

other term which signifies the fuller meaning of the concept of Ultimate Reality

is Visnu. It means that which pervades everything (`visulr vyaptau'). It is

therefore used as synonymous with Brahman or Narayana.

There are several `pramanas' upholding the supremacy of Narayana as the Ultimate

Reality. These are: the `Ramayana,' the oldest epic; the `Mahabharata' which is

regarded as the fifth Veda; `Pancaratra Agamas'; the `Sattvika Puranas,'

`Dharma Sastras' expounded by great sages such as Manu, Yajnavalkya, etc.,

the Mula Veda, a branch of Vedas which is considered as the root of Pancaratra.

Among the Upanisads the most important ones which acknowledge Narayana as

Supreme Being are `Subala,' `Katha,' `Nrsimhatapaniya,' `Brahma-bindhu' and

`Narayana.'

The Supreme Being, Narayana possesses six attributes ("sadgunyavigraham-devam");

`jnana,' `aisvarya,' `sakti,' `bala,' `virya,' and `tejas,' besides the infinite

auspicious qualities of love, mercy, kindness, etc.

5-fold forms of Isvara:

ISVARA

|

---------------------------

| | | | |

PARA | VIBHAVAS | |

[Narayana accom- | [is the descent (of | |

panied by Sri, Bhu | Isvara among beings) | |

and Nila] | by means of forms | |

| similar to that genus. | |

| It is of ten kinds]. | |

| (lila-avataras) | |

| ANTARYAMIN |

| [Who abides in the region of |

| the heart of individual self] |

| (Supersoul) |

| |

VYUHA ARCA (Deity)

[Vasudeva, Sankarsana, Pradyumna, Aniruddha. [is a special form which,

Of these, Vasudeva is replete with the six without remotness of space

qualities. Other three vyuhas also qualified and time, accepts for its

by all six gunas, however, each is body (any) substance chosen

characterized by two predominant gunas. by the devotees, and `desc-

Sankarsana is filled with knowledge and ends' into it with a non-

strength. Pradyumna possesses in highest material body; (He) becomes

degree lordship and virility. Aniruddha dependent on the worshipper

has consummate potency and splendour. for bath, food, sitting,

Each vyha has two sets of activities - sleeping, etc.; (He) bears

cosmic and ethical. everything and is replete

(with knowledge and other

According to Ramanuja Sankarsana, Pradyumna, attributes); (He) is present

Aniruddha are the beings ruling over the in houses, villages, towns,

individual selves, internal organs and organs sacred places, hills, etc.

of egoity; and consequently Sankarsana is

denoted by `jiva,' Pradyumna by `manas' and He is fourfold, because

Aniruddha by `ahankara.' of the difference as `svayam

vyakta' (self-manifest),

The (cosmic) activities of Sankarsana are `daiva' (consecrated by the

to destroy the universe and propound divine beings), `saiddha'

scriptures. Pradyumna creates the universe (consecrated by sages),

and introduces all dharmas. Aniruddha and `manusa' (consecrated

protects the creation and makes known by human beings)

tattva. The ethical activities of the

three vyhas are declared to be teaching

(i) by Sankarsana of Sastra or "theory"

namely of monotheism (ekantikamarga),

(ii) by Pradyumna, of its translation

into practice (tatkriya); and (iii)

by Aniruddha, of the gain resulting

from such practice (kriya-phala),

liberation.

In all these above mentioned fivefold states Bhagavan is ever present with Sri.

ADRAVYA: It is that which is devoid of conjunction i.e, it is the non-substance.

This non-substance is tenfold: sattva, rajas, tamas, sabda (sound), sparsa

(touch), rupa (colour), rasa (taste), gandha (smell), samyoga (conjunction) and

sakti (potency).

`Sattva' is that non-substance which is the cause of illumination

(of objects), happiness, lightness, etc., which is non-perceptible

senses and which is different from potency. It is two fold - pure

sattva (which exists in Isvara) and mixed sattva (associated with jiva).

Sattva guna is the cause of true knowledge, bless, etc., and bestows

liberation.

`Rajas' is that non-substance which is the cause of avarice, activity

etc., which is non-perceptible by the senses and which is different

from potency. Rajo guna which is of the nature of passion, is the cause

of attachment to work, sorrow, etc., and bestows other-worldly fruits

such as heaven etc.

`Tamas' is that non-substance, which is the cause of infatuation,

inertia, etc., which is non-perceptible by senses and which is

different form potency etc. Tamo guna which is of the nature of

ignorance, is the cause of idleness etc.; it leads one to hell.

These three (gunas) in their turn pervade the entire prakrti and

belong to the individual self controlled by matter; they are

non-eternal. They are in state of continuous flow; they become

equipoised in the state of dissolution and are disturbed at

the beginning of creation; they are conducive to (the cosmic

funtions of) creation, sustentation and dissolution; they bring

about the rise of the one by the fall of the other two, on account

of the difference of co-operant causes such as Isvara's will etc.

`Sound' is that which is grasped by our sense of hearing and which

abides in all the five elements. It is of two kins: varna (vocal sound)

and avarna (non-vocal sound). Varna is that which comprises the fifty

letters such as a, ka, ca, ta, ta, pa, ya, etc. Among divine and human

beings it manifests through the palate etc. Avarna is that sound which

is produced by drum etc. Sound, so described, is apprehended by the sense

organ of hearing. The apprehension of sound takes place either by

the going out of the sense of hearing or by the incoming of the air

which manifests (the sound).

`Touch' is that non-substance which is perceived by our tactual sense

organ and different from other `adrayas.' It is threefold, because of

the difference as cool, hot and lukewarm. The cool touch is in water,

the hot touch in fire and the lukewarm touch in earth and air. And

again it is two fold, as `pakaja' (produced by baking) and `apakaja'

(not-produced by baking). The former belongs to earth; the latter

belongs to water, fire and air.

`Colour' is that non-substance which is perceived only by our sense organ

of vision and different from other `adryas.' It is fourfold, because of

the difference as white, red, yellow, and black.

`Taste' is that non-substance which is perceived only by our sense

organ of taste and different from other `adryas.' It is sixfold,

because of the difference as sweet, sour, salt, bitter, astringent,

and pungent.

`Smell' is that particular non-substance which is perceived by our

sense organ of smell, and different from other `adryas.' It is of

two kinds, as the fragrant and the non-fragrant.

`Conjunction' is that non-substance which is the cause of knowledge

of external relation (of substance). It is a generic attribute and

is found in all the six substances i.e, prakrti, kala, suddhasattva

(nityavibhuti), dharmabhutajnana, jiva and Isvara.

`Potency' is that particular non-substance which is the effecting agent

(nirvahaka) of the causation among all causes. It exists in Bhagavan.

BONDAGE:

Beginningless Karma is considered to be the cause of bondage of the Jivas in

Samsara. Because of this the souls are caught up in a continuous cycle of births

and deaths.

MOKSA:

Bhakti: According to Visistadvaita Vedanta,`bhakti' is the means or `upaya' to

`moksa,' as this is evident from numerous Sruti and Smrti texts. Bhakti is

defined as unceasing meditation done with love on the Supreme Being

(`snehapurvam-anudyanam'). It is regarded as knowledge in the form of love for

God (`pritirupa jnana'). It is generated by scrupulous observance of religious

duties as laid down by scripture in accordance with one's `varna' and `asrama,'

along with spiritual knowledge. The performance of one's duties and rituals

(`karma') will have to be observed, as explained in Gita, purely as divine

service for the pleasure of God (`bhagavat priti') and not in expectation of any

rewards thereof. This in brief is the Visistadvaita view of `sadhana' for Moksa.

Prapatti: Visistadvaita philosophy discusses besides Bhakti, `prapatti' or

absolute self surrender to God as an alternative means to `moksa.' Bhakti is

a rigorous discipline, and for those, who are incapable of undertaking it,

`prapatti' is advocated as an alternative easy path to `moksa,' This doctorine

is adopted on the strength of the teachings contained in the Vedas as well as

the Itihasas, Puranas, and Pancaratra literature.

The Nature of Mukti: According to the Visistadvaita Vedanta, `moksa' is not

merely freedom from bondage but it is also a positive state of existence for

the Jiva in a supra-mundane realm (`parama-pada') without losing its

individuality. This state of highest achievement is described as `paripurna-

brahmanubhava,' the full and perfect enjoyment of the bliss of Brahman. It is

admitted that the individual soul in the state of `moksa' could assume a body

out of its free will (`sankalpa') for the purpose of enjoying bliss or for

movement.

VADAKALAIS & TENKALAIS:

After the death of Ramanuja the Sri Vaisnavas were divided into two sects,

the Vadakalais and Tenkalais. The Vadakalais think that salvation can be

attained more easily through the Sanskrit holy works - the Vedas, the Upanisads,

and the Gita, awhile the Tenkalais think that it can be attained more easily

through the Tamil `Prabandhas.' Both the school recognize the necessity of

`prapatti.' But the Vadakalais emphasize that `prapatti' is conditioned by Karma

or self-effort: it is only when the soul makes efforts and these do not bring

forth the desired result that the frame of mind necessary for `prapatti' is

produced. The Tenkalais, on the other hand, insist that God's grace is

spontaneous and not conditioned by any effort on the part of the devotee.

FourSampradayas.zip

gHari · March 19, 2006

LESSON 7 Ä VISISTADVAITA OF RAMANUJACARYA

INTRODUCTION:

Visistadvaita philosophy accepts 3 fundamental entities as ultimate reality.

They are acit (matter), cit (individual self) and Isvara (God). Matter and

individual self are absolutely dependent on Isvara for their existence, the

dependence being similar to that of body upon the self. The universe forms the

body of Isvara, and He is the Universal Self not only of the unconscious matter

but also of the conscious selfs. Body is that which an indwelling self supports

and controls for its own services. Similarly matter and selfs, being the body

of Isvara, are supported and controlled by Him for His own purposes. This is

the unique view of Sri Ramanuja Ä of the relation of `aprthaksiddhi'

(inseparability) Ä in which Isvara stands to the world consisting of matter and

selves. The inseparable relation of body to self, in terms of which the

relation of the world to Isvara is conceived, brings out clearly the intimate

connection that subsists between `visesya' (substance) and `visesanas'

(attribute). Isvara is the substance and the world of matter and selfs form his

inseparable attributes. Therefore the inseparable unity of matter, selfs and

Isvara constitute the Reality Isvara, the substantive element, who directs and

predominates over the attributive elements. Though the world of matter and

selfs have a real existence of their own, they are entirely subject to the

control of Isvara in all their conditions. Sri Ramanuja's system is called

Visistadvaita, since the attributive elements (matter and selfs) Ä visesanas

and substantive element (Isvara) Ä visesya form a synthesis (visista) of

non-duality (advaita)

SCRIPTURES:

Those scriptures that establish the Supremacy of Lord Narayana like the

`Ramayana', the oldest epic; the `Mahabharata' which is regarded as the fifth

Veda; the `Bhagavad gita', `Pancaratra Agamas'; the `Sattvika Puranas especially

Visnu and `Bhagavata Puranas'; `Dharma Sastras' expounded by great sages such

as Manu, Yajnavalkya, etc., the Mula Veda Ä a branch of Vedas which is

considered as the root of Pancaratra. Among the Upanisads the most important

ones which acknowledge Narayana as Supreme Being are `Subala', `Katha',

`Nrsimhatapaniya', `Gopalatapaniya', `Brahma-bindhu' and `Narayana'.

BRAHMAN:

As mentioned earlier, according to the Visistadvaita Vedanta, the ultimate

Reality or Brahman referred to in the Upanisads is a personal God. This Brahman

is qualified with infinite auspicious attributes (`ananta-kalyana-guna-

visista'). That ultimate reality is Lord Narayana, the first cause of the

universe. One other term which signifies the fuller meaning of the concept of

Ultimate Reality is Visnu. It means that which pervades everything (`visulr

vyaptau'). It is therefore used as synonymous with Brahman or Narayana.

The Supreme Being, Narayana possesses six attributes (`sadgunyavigraham

devam'); `jnana', `aisvarya', `sakti',`bala', `virya', and `tejas', besides the

infinite auspicious qualities of love, mercy, kindness, etc.

5-fold forms of Isvara:

PARA

VIBHAVAS [Narayana accompanied by Sri, Bhu and Nila]

ANTARYAMIN [Who abides in the region of the heart of individual self]

VYUHA [Vasudeva, Sankarsana, Pradyumna, Aniruddha.]

Of these, Vasudeva is replete with the six qualities. Other three vyuhas are

also qualified by all six gunas, they, however, are characterized by two

predominant gunas. Sankarsana is filled with knowledge and strength. Pradyumna

possesses in highest degree lordship and virility. Aniruddha has consummate

potency and splendor. Each vyuha has two sets of activities-cosmic and

ethical.

According to Ramanuja, Sankarsana, Pradyumna and Aniruddha are the beings

ruling over the individual selves, internal organs and organs of egoity; and

consequently Sankarsana is denoted by 'jiva', Pradyumna by 'manas' and

Aniruddha by 'ahankara'.

The (cosmic) activities of Sankarsana are to destroy the universe and propound

scriptures. Pradyumna creates the universe and introduces all dharmas.

Aniruddha protects the creation and makes known tattva. The ethical activities

of the three vyuhas are declared to be teaching (i) by Sankarsana of sastra or

"theory" namely of monotheism (ekantikamarga), (ii) by Pradyumna, of its

translation into practice (tatkriya); and (iii) by Aniruddha, or the gain

resulting from such practice (kriya-phala), liberation.

ARCA

Is a special form which without remoteness of space and time, accepts for its

body (any) substance chosen by the devotees, and descends into it with a

non-material body; He becomes dependent on the worshiper for bath, food,

sitting, sleeping, etc.; bears everything and is (with knowledge and other

attributes); (He) is present in houses, villages and towns, sacred places,

hills etc. He is fourfold because of the difference as svayamvyakta 'daiva'

(consecrated by the divine beings), saiddha (consecrated by sages and 'manusa'

consecrated by human beings.

JIVA:

Is of the nature of consciousness and possesses `dharmabhutajnana' as an

inseparable attribute.

DHARMABHUTAJNANA:

It is known as attributive (`dharma') knowledge (jnana') i.e, it is

the attribute of both Isvara and jiva both of whom are conscious and full

of knowledge. It is distinct from the jiva or the knowing subject which as

a permanent spiritual entity is also of the nature of consciousness (jnana

svarupa). Jnana as defined by Ramanuja is that which reveals an object to its

subject by virtue of its intrinsic capacity. As an essential attribute of the

jiva, it necessarily pertains to the self. In view of this knowledge is known

as `dharmabhutajnana'. It is eternal and all-pervasive.

Jiva is real, eternal and unborn. It is distinct from the body, sense organs,

mind and vital airs. Though the individual self, as a mode of Brahman, is

essentially of the same nature, it is actually distinct; for it is of monadic

size and resides in a separate body. It is the agent, the enjoyer, the embodied

Self, and the body. It is embodied Self with regard to its physical body. It is

the body with regard to Isvara. It is not only sentient, but it is also of the

essence of ananda.

In spite of its monadic size, the jiva can contact the ends of space through

its attributive knowledge.

Classification of jivas:

NITYAS [eternals]

MUKTAS [liberated]

BADDHAS [bound]

BUBHUKSU [pleasure seeker]

MUMUKSU [salvation seeker]

ARTHAKAMAPARA [votary of artha & kama]

DHARMAPARA [votary of dharma]

KAIVALYAPARA [`kaivalya' is defined as the nature of self-realization of

the self as distinct from prakrti]

MOKSAPARA [votary of moksa]

DEVATAPARA

BHAGAVATPARA (4 kinds, Bg. 7.16)

BHAKTA [lover of God]

PRAPANNA [one who has surrendered himself to God]

EKANTIN [one pointed; seeks from Bhagavan liberation along with other (worldly)

fruits]

PARAMA-EKANTIN [extremely one pointed; does not desire any other fruits from

Bhagavan Himself, except devotion and knowledge]

DRPTA [patient aspirant who experiences the fruits of his past deeds and desires

perfection at the time of casting off his body]

ARTHA [impatient aspirant who desires release immediately after act of

self-surrender.]

JAGAT:

The world, (apart from the jivas) is consisting of Jada and Adravya. Jada is

divided into Prakrti and Kala. Adravya is cnsisting of 10 ingredients.

PRAKRTI:

Which is characterized by three gunas, constitutes the stuff out of which the

universe evolves. It is the abode of individual self in mundane existence. It

is called `mulaprakrti', since it is the primordial cause of the cosmos. It is

known as `akasa', as it is eternal in spite of its manifold changes and

modifications. It is termed as `avyakta', as it is very subtle in its causal

state. It is called `avidya', as it is opposed to the knowledge of reality, and

is known as `maya', as it is the cause of cosmic wonders.

KALA:

It is defined as a particular kind of non-sentient, eternal, all pervasive

inert substance which is devoid of three gunas. It is divided into three kinds

as past, present and future. It serves as an instrument in the cosmic functions

of Isvara.

There are two kinds of time: `akhandakala' (impartite time) and `karyakala'

(time as a effect). The former is eternal and is the cause of the effected

time, whereas the latter, which we experience in our ordinary life, is changing

and non-eternal. Time has independemce in this manifested world

(`lilavibhuti'), but it has no independent status in the eternal spiritual

manifestation (`nityavibhuti').

ADRAVYA:

It is the non-substance. This non-substance is tenfold: sattva, rajas, tamas,

sabda (sound), sparsa (touch), rupa (colour), rasa (taste), gandha (smell),

samyoga (conjunction) and sakti (potency).

Three (gunas) in their turn pervade the entire prakrti and belong to the

individual self controlled by matter; they are non-eternal. They are in state

of continuous flow; they become equipoised in the state of dissolution and are

disturbed at the beginning of creation; they are conducive to (the cosmic

funtions of) creation, sustentation and dissolution; they bring about the rise

of the one by the fall of the other two, on account of the difference of

co-operant causes such as Isvara's will etc.

Conjunction is that non-substance which is the cause of knowledge of external

relation (of substance). It is a generic attribute and is found in all the six

substances i.e, prakrti, kala, suddhasattva (nityavibhuti), dharmabhutajnana,

jiva and Isvara.

Potency is that particular non-substance which is the effecting agent

(nirvahaka) of the causation among all causes. It exists in Bhagavan.

BONDAGE:

Beginningless karma is considered to be the cause of bondage of the jivas in

samsara. Because of this the souls are caught up in a continuous cycle of

births and deaths.

Samsara is due to avidya which is of the nature of karma, accumulated by the

jiva in its previous births. In this condition jnana and ananda are obscured

but fully manifest in the state of liberation.

MOKSA:

Bhakti: According to Visistadvaita Vedanta, `bhakti' is the means or `upaya' to

`moksa', as this is evident from numerous sruti and smrti texts. Bhakti is

defined as unceasing meditation done with love on the Supreme Being

(`snehapurvam-anudyanam'). It is regarded as knowledge in the form of love for

God (`pritirupa jnana'). It is generated by scrupulous observance of religious

duties as laid down by scripture in accordance with one's `varna' and `asrama',

along with spiritual knowledge. The performance of one's duties and rituals

(`karma') will have to be observed, as explained in Gita, purely as divine

service for the pleasure of God (`bhagavat priti') and not in expectation of

any rewards thereof. This in brief is the Visistadvaita view of `sadhana' for

moksa.

Prapatti: Visistadvaita philosophy discusses besides bhakti, `prapatti' or

absolute self surrender to God as an alternative means to `moksa'. Bhakti is

a rigorous discipline, and for those, who are incapable of undertaking it,

`prapatti' is advocated as an alternative easy path to `moksa'. This doctrine

is adopted on the strength of the teachings contained in the Vedas as well as

the Itihasas, Puranas, and Pancaratra literature.

The nature of mukti: According to the Visistadvaita Vedanta, `moksa' is not

merely freedom from bondage but it is also a positive state of existence for

the jiva in a supra-mundane realm (`parama-pada') without losing its

individuality. This state of highest achievement is described as `paripurna-

brahmanubhava', the full and perfect enjoyment of the bliss of Brahman. It is

admitted that the individual soul in the state of `moksa' could assume a body

out of its free will (`sankalpa') for the purpose of enjoying bliss or for

movement.

A skeleton structure which forms the basic terminology of Sri Ramanuja's

philosophy:

PRAMA (knowledge or knowable things)

PRAMANA (means of valid knowledge): PRATHYAKSA ANUMANA SABDA

PRAMEYA (object of valid knowledge)

DRAVYA (substance)

ADRAVYA (non-substance) 10 kinds: SATTVA, RAJAS, TAMAS/ SABDA, SPARSA, RUPA,

RASA, GANDHA/ SAMYOGA SAKTI

PRAKRTI

KALA

PARAK (reveals itself to self)

PRATYAK (conscious of itself)

NITYAVIBHUTI (the eternal manifestation)

DHARMABHUTAJNANA (the attributive of knowledge)

JIVA

ISVARA

gHari · March 19, 2006

The following are excerpts from VAISHNAVA-SIDDHANTA-MALA - "A Garland of Vaisnava Truths" by Srila Bhaktivinoda Thakura (1892):

This is a scientific consideration of truths regarding religious

principles. Those who consider their own religious principles as real

dharma and others' religious principles as irreligion or subreligion are

unable to ascertain the truth due to being influenced by prejudice.

Actually religious principles followed by people in general are

different only due to the different qualifications of the practitioners,

but the constitutional religious principles of all living entities are

one.

It is not proper for swanlike persons to reject the religious principles

that people in general follow according to their situation. Therefore,

with due respect to the religious principles followed by people in

general, we will now discuss the living entity's constitutional

religious principles.

Satvata-dharma, or nonsectarian Vaisnava-dharma, is the living entity's

constitutional, or eternal, religious principles. The Vaisnava

principles that are found in the Mayavada-sampradaya are only indirect

imitations of those principles.

<b>When such sectarian Vaisnava principles become transcendental, that is,

when they are free of impersonalism, then they become Satvata-dharma, or

religious principles related to the Supreme Truth. The different

sampradayas, namely:

dvaita (dualism),

dvaitAdvaita (simultaneous oneness and difference),

suddhAdvaita (purified oneness),

and visistadvaita (specific monism)

that are found in satvata-dharma are nothing but wonderful varieties of
sentiments within the Vaisnava science. Actually the various sampradayas

are not the result of differences in the basic truth. </b>

Impersonalism is diametrically opposite to the science

of bhakti. Those Vaisnavas who have accepted impersonalism are not pure

Vaisnavas.

---------

FIFTH CHAPTER

DIFFERENCE (BHEDA) IS REAL

Q. Whenever both Bhagavan and the jivas are spoken of as

being conscious (caitanya), then is the difference between the

two real or imaginary?

A. No. Bhagavan's consciousness is all pervading (vibhu-caitanya),

and the jiva's consciousness is infinitesimal

(anu-caitanya). This difference between the two is not imaginary, but

factual. Bhagavan is the Lord of His own maya-sakti, whereas

the jivas are subordinate to maya-sakti.

Q. How many types of bheda (difference) are there?

A. There are two types of Bheda: vyavaharika (relating to

behavior) and tattvika (relating to truth).

Q. What is vyahavarika-bheda?

A. This is illustrated in the difference between a clay pot and a

piece of cloth. They seem to be different things, but they both

originated from the same thing — the soil of the earth. In the

original condition as soil, there is no difference between the two

things (the pot and the cloth). This type of difference is called

vyavaharika-bheda.

Q. What is tattvika-bheda?

A. This is when one thing is different from another thing in its

function as well as in its original cause. This type of difference

is called tattvika-bheda.

Q. Is the difference between the jiva and Bhagavan

vyavaharika or tattvika?

A. Tattvika.

Q. Why is that?

A. Because in no condition whatsoever can the jiva become

Bhagavan.

Q. Then how are we to understand the profound statements

(maha-vakya) of the scriptures like tat-tvam-asi (You are

that Is)?

A. The great sage Svetaketu received the following instructions:

"you are spirit soul; you are not born from matter, but from

consciousness (caitanya). From this lesson it is never to be

understood that you are the supreme all-pervading

consciousness (vibhu-caitanya)."

Q. Then the scriptural statements regarding the oneness of

the jiva with the all-pervading Brahman effulgence do not

apply?

A. From the jiva's point of view, the difference between the two

(bheda) is eternal; and from Brahman's point of view, the

non-difference is eternal. Therefore difference and non-difference

(bheda and abheda) are both eternal and true.

Q. How can we understand this contradictory conclusion?

A. By the Lord's inconceivable potency (acintya-sakti), all

contradictory truths exist in complete harmony; but the tiny

jivas, who possess very limited intelligence, think that such

things are impossible.

Q. Then why do we always hear condemnation of the

philosophy of oneness?

A. Because those who propound the philosophy of oneness say

that the difference is also eternal, and by proving this, they have

correctly ascertained the doubtless truth of acintya-bhedAbheda

(simultaneous oneness and difference). Those who preach the

philosophy of bhedAbheda are faultless, whereas those who only

propound either bheda or abheda are condemned by their

adherence to a one-sided truth.

Q. Who has the sole opinion of abheda (non-difference)?

A. The nirvisesa-vadis (propounders of non-distinction) only

accept the philosophy of abheda, whereas the savisesa-vadis

(propounders of eternal distinction) do not accept this

philosophy of abheda.

Q. Who accepts the savisesa philosophy?

A. All the Vaisnava-Sampradayas accept it.

Q. How many sampradayas do the Vaisnavas have?

A. There are four principal vaisnava doctrines:

1) Dvaita,

2) Visista-advaita,
3) Dvaita-advaita,

4) Suddha-advaita.

Q. Are there any ontological disagreements among their
views?

A. There is no actual disagreement between their doctrines, for

they are all savisesa-vadis (believers in eternal distinction).

None of them tolerate the philosophy of kevala-abheda (only

oneness). All of these four Vaishnava groups have affection for

the Lord, and thus they accept the true principles of the Lord's

energy (bhagavat-sakti).

Those of the dvaita school (dvaita-vadis) say that those of the

exclusively advaita school are totally blind. This is because the

dvaita-vadis can see the eternality of the dvaita-vada (doctrine

of duality). This is the opinion of Sri Madhvacarya.

The visista-advaita-vadis say that all things are endowed

with attributes, and therefore can never be advaita or non-dual.

The dvaita-advaita-vadis are very outspoken in their views,

which clearly denounce the impersonal philosophy of advaita.

The doctrine of suddha-advaita also condemns the advaita

philosophy and establishes its own conclusion by emphasizing

the pure form of eternal attributes. By seeing and thoroughly

understanding an overview of these four schools of Vaishnava

doctrine, it is obvious that there is no disagreement among them.

Q. Then why did Sri Caitanya Mahaprabhu accept only the

doctrine of Sri Madhvacarya?

A. The special characteristic of Madhvacarya's doctrine is that

it very clearly defeats the faulty mistakes of the advaita

philosophy. By maintaining this forceful position, the distress

caused by the impersonal philosophy is cast very far away.

Therefore, in order to bring about safe and sure benefit for the

unfortunate conditioned souls who are weakened from the

onslaughts of Kali-Yuga, Sri Caitanya Mahaprabhu accepted

the doctrine of Sri Madhvacarya. But by doing so He did not

minimize the importance of the other three vaishnava doctrines

whatsoever. Whichever type of savisesa-vada (philosophy of

eternal distinction) one accepts is just fine, for it will certainly

bring eternal auspiciousness.