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Brahman really transforms Himself as the world of matter and of souls.
Brahman really transforms Himself as the world of matter and of souls.
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|Ramanuja's Vishista Dvaita (विशिष्टद्वैत-सिद्धान्तः)
|Ramanuja's Vishishta-advaita (विशिष्टद्वैत-सिद्धान्तः)
|Brahma-parinamavada (ब्रह्मपरिणामवादः)
|Brahma-parinamavada (ब्रह्मपरिणामवादः)
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=== Uttara Mimamsa or Vedanta ===
=== Uttara Mimamsa or Vedanta ===
The final systematization of the teachings of Upanishads, called Vedanta, signify the settled conclusions of the Vedas taken as a whole. This philosophy thus combines in one harmonious whole the results attained by all previous orthodox thinkers, and is therefore looked upon as the most perfect expression of Indian thought. The oldest form is seen as Sutras of Badarayana called commonly as Vedanta Sutras, is cryptic and it consists of four chapters, each divided into four padas (sections). In the current view the Upanishads, the Bhagavadgita, and Vedanta Sutras of Badarayana constitute the triple basis of the Vedanta. Due to its cryptic nature and ambiguity several interpretations of it have arisen.
The final systematization of the teachings of Upanishads, called Vedanta, signify the settled conclusions of the Vedas taken as a whole. This philosophy thus combines in one harmonious whole the results attained by all previous orthodox thinkers, and is therefore looked upon as the most perfect expression of Indian thought. The oldest form is seen as Sutras of Badarayana called commonly as Vedanta Sutras, is cryptic and it consists of four chapters, each divided into four padas (sections). In the current view the Upanishads, the Bhagavadgita, and Vedanta Sutras of Badarayana constitute the triple basis of the Vedanta. Due to its cryptic nature and ambiguity several interpretations of it have arisen.<ref name=":32" />
Broadly the schools of Vedanta may be classed as either Absolutistic (representing Brahman, the Ultimate Reality, an impersonal principle) or theistic (representing a personal God). The vagueness of Upanishadic teaching is particularly in reconciling statements that identify Brahman with the individual soul and with the physical universe. Although many thoughts have been presented regarding this topic, the chief of these schools are three known as
Broadly the schools of Vedanta may be classed as either Absolutistic (representing Brahman, the Ultimate Reality, an impersonal principle) or theistic (representing a personal God). The vagueness of Upanishadic teaching is particularly in reconciling statements that identify Brahman with the individual soul and with the physical universe. Although many thoughts have been presented regarding this topic, the chief of these schools are three known as
* Visishta Dvaita Siddhanta advocated by Sri Ramanuja (Theistic)
* Visishta Dvaita Siddhanta advocated by Sri Ramanuja (Theistic)
* Dvaita Siddhanta given by Sri Madhvacharya (Theistic)
* Dvaita Siddhanta given by Sri Madhvacharya (Theistic)
A few important concepts of each of these siddhantas are presented here along with the general Absolutistic interpretation of the Upanishads. According to Advaita siddhanta of Sri Shankaraacharya (absolutism)
A few important concepts of each of these siddhantas are presented here along with the general Absolutistic interpretation of the Upanishads. <ref name=":32" />
==== Advaita Siddhanta ====
According to Advaita siddhanta of Sri Shankaraacharya (absolutism)
* All physical world is only an appearance (mithya or maya) and this is the fundamental difference from Samkhya-Yoga systems. The real (sat) is that of the eternal being and Brahman is the sole reality of that type. The unreal (asat) is that of absolute nothing. The world, in all its variety, is neither of the one type nor of the other (real or unreal).
* All physical world is only an appearance (mithya or maya) and this is the fundamental difference from Samkhya-Yoga systems. The real (sat) is that of the eternal being and Brahman is the sole reality of that type. The unreal (asat) is that of absolute nothing. The world, in all its variety, is neither of the one type nor of the other (real or unreal).
* The world is an actual change of Maya or that it is a change, as it were, of the Brahman. However, while Maya is conceived as really undergoing change in the process of manifesting the world, Brahman here is conceived as remaining changeless.
* The world is an actual change of Maya or that it is a change, as it were, of the Brahman. However, while Maya is conceived as really undergoing change in the process of manifesting the world, Brahman here is conceived as remaining changeless.
* The means to liberation is neither adherence to moral and religious duty (to cultivate detachment or vairagya) alone nor acquisition of right knowledge alone (jnana) but a combination of both. Thus Vedanta integrates jnana and karma (jnana-karma-samucchaya) for achieving self-perfection and moksha.
* The means to liberation is neither adherence to moral and religious duty (to cultivate detachment or vairagya) alone nor acquisition of right knowledge alone (jnana) but a combination of both. Thus Vedanta integrates jnana and karma (jnana-karma-samucchaya) for achieving self-perfection and moksha.
* When the truth is realized, one attains moksha which is not merely knowing Brahman, but being Brahman. The person who has reached this stage is a jivamukta or a free man, although he may continue to be associated with his several physical accompaniments. When a jivanmukta casts off his physical body at death, he becomes freed in the final sense of the term (videha mukti).
* When the truth is realized, one attains moksha which is not merely knowing Brahman, but being Brahman. The person who has reached this stage is a jivamukta or a free man, although he may continue to be associated with his several physical accompaniments. When a jivanmukta casts off his physical body at death, he becomes freed in the final sense of the term (videha mukti).
According to the Vishishta Advaita Siddhanta of Ramanuja
* The Brahman, the soul and the physical world are all different and equally eternal, they are at the same time quite inseparable.
==== Vishishtadvaita Siddhanta ====
According to the Vishishta Advaita Siddhanta of Ramanuja<ref name=":32" />
* The Brahman, the soul and the physical world are all different and equally eternal, they are at the same time quite inseparable.
* Ramanuja acknowledges only two categories - substance (dravya) and non-substance (adravya) or attribute. By substance is meant "what undergoes change" or "what has modes (avasthas)" and it is of six kinds, three of which are Prkrti, Jiva and God.
* Prkrti is similar to that conceived in Samkhya, the differences being that according to Ramanuja it is not regarded as independent of spirit and that sattva, rajas and tamas are taken to be its attributes and not its constituents.
* The physical world, in its infinite variety, evolves out of Prkrti under the guidance of God. This theory of causation is termed Satkaryavada, it is the sat itself, or already existing, that is conceived as effect by transformation taking place in the modes (avasthas). The nature of the evolutes and their order of emergence from Prkrti are similar to those of Samkhya.
* The Jiva is different from God, but not independent of him. It is described as a prakara of God, an accessory to him. The Jivas are of three kinds -
** those that are never in bondage (Garuda) and have always been free
** those that have passed through the ordeals of life and through successful self-discipline, become free
** those that are still in the process of transmigration
* God like the individual soul is of the essence of intelligence, self-revealing, and knows objects through dharma-bhuta-jnana. But unlike it, he is free from all defects and is possessed of all auspicious qualities. He is omniscient, omnipotent and omnipresent. He is also all-merciful and it is through his grace that man attains salvation.
* Only three pramanas are admitted - perception, inference and verbal testimony.
* The ideal os the attainment of the world of Narayana and the enjoyment there, under the aegis, of perfect freedom and bliss. The means to this is of two types - prapatti (absolute self surrender to Narayana) and bhakti (involves training in three stages - karmayoga, jnanayoga and bhaktiyoga).
==== Dvaita Siddhanta ====
This philosophy advocated by Sri Madhvacharya resembles Vishishtadvaita in being theistic and identifies the supreme God with Narayana or Vishnu. But is more explicitly pluralistic.
* Not only are the individual souls distinct from one another and from matter, the material objects too are different. Bheda or difference, whose notion is fundamental to this view, is explained as fivefold, as all are absolutely distinct.
** God and soul
** Different souls
** God and matter
** Soul and matter
** Matter itself in various forms
* Like Vishishtadvaita, here also three pramanas are admitted - perception, inference and verbal testimony.
== Unity in Indian Sadhana ==
== Unity in Indian Sadhana ==