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Line 281: − + − − The Visnu-tattvavinirnaya lays down that ‘Visnu grants knowledge to the ignorant, grants liberation to the man of knowledge, and grants ananda to the liberated individual.’ Prasada is a continuously operative factor in spiritual life, and does not cease to be required even when the goal is accomplished. − + Line 293:
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==== Sadhya in Visistadvaita Sampradaya ====
==== Sadhya in Visistadvaita Sampradaya ====
The Absolute of Visistadvaitam is characterised by its attributes of the sentient and the non-sentient unlike that of the undifferentiated Brahman of Advaita. Desika affirms that the study of vedantic reality as tattva relates to only one Absolute, the, Brahman characterized by its modal expressions of the chit and the achit.<ref name=":2" />
The Absolute of Visistadvaitam is characterised by its attributes of the sentient and the non-sentient unlike that of the undifferentiated Brahman of Advaita. Desika affirms that the study of vedantic reality as tattva relates to only one Absolute, the, Brahman characterized by its modal expressions of the chit and the achit.<ref name=":2" /><blockquote>अशेषचिदचित्प्रकारं ब्रह्मैकमेव तत्त्वम्। (Nyaya. Sidd. Page 187)</blockquote>Sri. Ramanujacharya comes to the conclusion of one Supreme Reality on different grounds of visistaikya. ‘Brahman is qualified by plurality but is not itself plural. The individual selves as well as matter, though really different from Brahman, the Supreme self, form one with it being its attributes. Ramanuja explains the relationship of the world with Brahman in a realistic way following the parishkrita saktivada according to which the chit and the achit are admitted as the shakti of the Supreme or attributes inseparable and powerful of action. the philosophy of Ramanujacharya is established in the central thought that Brahman is the ground of all existence and that all other entities exist to glorify it.<ref>Srinivasachari, P. N. (1943) ''The Philosophy of Visistadvaita.'' Adyar: The Adyar Library</ref><ref name=":2" />
अशेषचिदचित्प्रकारं ब्रह्मैकमेव तत्त्वम्। (Nyaya. Sidd. Page 187)
Sri. Ramanujacharya comes to the conclusion of one Supreme Reality on different grounds of visistaikya. ‘Brahman is qualified by plurality but is not itself plural. The individual selves as well as matter, though really different from Brahman, the Supreme self, form one with it being its attributes. Ramanuja explains the relationship of the world with Brahman in a realistic way following the parishkrita saktivada according to which the chit and the achit are admitted as the shakti of the Supreme or attributes inseparable and powerful of action. the philosophy of Ramanujacharya is established in the central thought that Brahman is the ground of all existence and that all other entities exist to glorify it.<ref>Srinivasachari, P. N. (1943) ''The Philosophy of Visistadvaita.'' Adyar: The Adyar Library</ref><ref name=":2" />
==== Sadhya in Dvaita Sampradaya ====
==== Sadhya in Dvaita Sampradaya ====
# Bhakti-yoga
# Bhakti-yoga
Sadhana may proceed by emphasizing the subject or the object. The emphasis is laid on the object-factor by the Bhakti schools, while it is on the subject by the Jnana and Yoga schools of thought. The Yoga-system, again, gives '''primacy to will''', and the development of the subject is sought to be attained through the education of the will. It is the will that manifests the whole personality of man, and reason, being only a partial element in his constitution, need not be separately trained. The Kapila-Samkhya and the Vedanta, both preaching Jnana ascribe the '''primacy to reason''' which alone can control the other elements, because the other elements are subordinate to reason. Jnana and Yoga are thus two sub-divisions of the subjective form of Sadhana—one intellectualistic and the other voluntaristic, and they preach two distinctly opposite methods of attaining the end. It depends on the person choosing the way, as not all are fitted for one, and some are not for the other (way). As Vashista says<ref name=":5" />
Sadhana may proceed by emphasizing the subject or the object. The emphasis is laid on the object-factor by the Bhakti schools, while it is on the subject by the Jnana and Yoga schools of thought. The Yoga-system, again, gives '''primacy to will''', and the development of the subject (human being) is sought to be attained through the education of the will. It is the will that manifests the whole personality of man, and reason, being only a partial element in his constitution, need not be separately trained. The Kapila-Samkhya and the Vedanta, both preaching Jnana ascribe the '''primacy to reason''' which alone can control the other elements, because the other elements are subordinate to reason. Jnana and Yoga are thus two sub-divisions of the subjective form of Sadhana—one intellectualistic and the other voluntaristic, and they preach two distinctly opposite methods of attaining the same end. It depends on the person choosing the way, as not all are fitted for one, and some are not for the other (way). As Vashista says<ref name=":5" /><blockquote>द्वौ क्रमो चित्तनाशस्य योगो ज्ञानं च राघव । योगस्तद्वृत्तिरोधो हि ज्ञानं सम्यगवेक्षणम् ।। ८ (Yoga. Vash. 5.78.8)<ref>Yoga Vasishta ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%AB_(%E0%A4%89%E0%A4%AA%E0%A4%B6%E0%A4%AE%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D)/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%AD%E0%A5%AE Prakarana 5 Sarga 78])</ref>
असाध्यः कस्यचिद्योगः कस्यचिज्ज्ञाननिश्चयः। प्रकारो द्वौ ततो देवो जगाद परमः शिवः।। (Lagh.Yoga.Vash. 6.1.60)<ref>Laghu Yogavasishta ([https://sa.wikisource.org/wiki/%E0%A4%B2%E0%A4%98%E0%A5%81%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%AC_(%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D)/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%A7 Prakarana 6 Sarga 1])</ref></blockquote>
Meaning: O! Raghava, there are two ways of destroying or controlling the mind (chitta), namely Yoga and Jnana. Yoga is suppression of the mental states, while jnana is right perception. Some are incapable of attaining yoga; others cannot have jnana. It is because of this fact that Paramashiva spoke of these two methods.<ref name=":5" />
These two, Jnana and Yoga or rather Jnana and Karma, are the high roads to the attainment of adhyatmik success. For men of mental attainments, jnana or vicara is efficacious. The Buddhi controls the mind, and the mind controls the sense-organs. Here the order of things follows a natural path, in that the conquest of the body by the mind, of the mind by the buddhi - is a permanent change, it is the path of Jnana. Yoga methods are to control the mind primarily through physical and physiological processes. It is well known that the mind is intimately connected with the body, and it is normally expected that the regulation of the physical and physiological processes would lead to a corresponding regulation of the mental processes. The Yoga system, the Tantrika method and the Bhakti-marga come under the second form, of Sadhana, viz., seeking to control the mind (higher subtle centre) by means of the body and its processes (lower and gross manifestation). Herein lies the special achievement of the Sanatana Dharma principles - in that they have a course ready for everybody who seeks spiritual progress. Any process or condition, whether physiological or mental, that helps to induce a meditative, serene and balanced state of the inner Self - where the spiritual realization, the consciousness of unity with the Divine becomes possible - has been regarded as of immense value for the sadhaka or the person who seeks spiritual advancement.<ref name=":5" />
The Bhakti line of Sadhana lies intermediate between Jnana and Karma. It does not, like Karma, rely entirely upon the bodily processes and seek to control the higher mental centres by the lower bodily activities; nor, like Jnana, does it solely rest upon the transcendent functioning of reason. It seeks to elevate human consciousness through the divine emotion of love which subdues all lower passions and impulses. Bhakti combines law with love, vidhi (obligatory rites and processes) with raga (spontaneous love), and thus it seeks help from the body and its processes also. As it combines both forms of Sadhana, viz., controlling the higher by the lower and also the lower by the higher—it also achieves its end quickly.<ref name=":5" />
It is well-known that Vedas are said to have two important branches—Karma-kanda ([[Brahmana (ब्राह्मणम्)|Brahmana]] texts) and Jnana-kanda ([[Upanishads (उपनिषदः)|Upanishads]]). The Bhagavad Gita also speaks of two divisions—Karma and Jnana. <blockquote>लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३-३॥ (Bhag. Gita. 3.3)</blockquote>Meaning: In this world there is a two-fold path, as told earlier, O sinless one, the ‘Path-of-Knowledge (ज्ञानयोग)’ of the Samkhyans and the ‘Path-of-Action (कर्मयोग)’ of the Yogis.
It is well-known that Vedas are said to have two important branches—Karma-kanda ([[Brahmana (ब्राह्मणम्)|Brahmana]] texts) and Jnana-kanda ([[Upanishads (उपनिषदः)|Upanishads]]). The Bhagavad Gita also speaks of two divisions—Karma and Jnana. <blockquote>लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३-३॥ (Bhag. Gita. 3.3)</blockquote>Meaning: In this world there is a two-fold path, as told earlier, O sinless one, the ‘Path-of-Knowledge (ज्ञानयोग)’ of the Samkhyans and the ‘Path-of-Action (कर्मयोग)’ of the Yogis.
Dvaita outlines the means, sadhana for realization of the supreme end, [[Moksha (मोक्षः)|moksha]]. Sadhana is a progressive endeavour and it mobilizes all the resources of personality. Madhva assimilates into his scheme of sadhana the entire heritage of the '''Upanisadic''' thought, the bhakti literature such as the '''Puranas''', the '''Agamas''', and the '''Itihasas''' including the '''Bhagavad-Gita'''.
Dvaita outlines the means, sadhana for realization of the supreme end, [[Moksha (मोक्षः)|moksha]]. Sadhana is a progressive endeavour and it mobilizes all the resources of personality. Madhva assimilates into his scheme of sadhana the entire heritage of the '''Upanisadic''' thought, the bhakti literature such as the '''Puranas''', the '''Agamas''', and the '''Itihasas''' including the '''Bhagavad-Gita'''.
The foremost and the ultimate factor that brings about man’s liberation, attainment of moksa, is the grace, prasada of Narayana according to the Dvaita Sampradaya. ‘Without Narayana’s prasada, moksa is not possible’ says Madhva. There are several levels of grace that confers this boon. ‘The grace that responds to karma is the lowest, that, which is in answer to disciplines such as sravana, is of the middle level, and that which rewards the precious possession of knowledge is the highest’. This prasada is an ever-existent reality. All that is required of human effort is to actuate it towards the granting of moksa. It is ultimately Himself through His grace, which is indistinguishable from His essence because of the principle of Visesa, that effectuates the summum bonum of man, moved towards that end, by the spiritual endeavour of the aspirant.<ref name=":3" />
The foremost and the ultimate factor that brings about man’s liberation, attainment of moksa, is the grace, '''prasada of Narayana''' according to the Dvaita Sampradaya. ‘Without Narayana’s prasada, moksa is not possible’ says Madhva. There are several levels of grace that confers this boon. ‘The grace that responds to karma is the lowest, that, which is in answer to disciplines such as sravana, is of the middle level, and that which rewards the precious possession of knowledge is the highest’. This prasada is an ever-existent reality. All that is required of human effort is to actuate it towards the granting of moksa. It is ultimately Himself through His grace, which is indistinguishable from His essence because of the principle of Visesa, that effectuates the summum bonum of man, moved towards that end, by the spiritual endeavour of the aspirant.<ref name=":3" />
What brings grace to operational manifestation is bhakti of the aspirant. Dvaita tradition defines bhakti thus: ‘Mahatmya-jnana pursvastu sudrdhah sarvatodhikah; sneho bhaktriti proktahtaya muktih nacanyatha’. The two constituents of bhakti are knowledge of the greatness of God and love towards Him. This love must be steadfast and surpass in its intensity all other love including self-love. It is that height of bhakti that could invoke the necessary grace of Narayana for the purpose of moksa. There are different levels of bhakti, four levels stated in the Gita. Only the highest bhakti is what brings about the prasada for moksa.<ref name=":3" />
The Visnu-tattvavinirnaya lays down that ‘Visnu grants knowledge to the ignorant, grants liberation to the man of knowledge, and grants ananda to the liberated individual.’ Prasada is a continuously operative factor in spiritual life, and does not cease to be required even when the goal is accomplished. What brings grace to operational manifestation is bhakti of the aspirant. The two constituents of bhakti are knowledge of the greatness of God and love towards Him. This love must be steadfast and surpass in its intensity all other love including self-love. It is that height of bhakti that could invoke the necessary grace of Narayana for the purpose of moksa. There are different levels of bhakti, four levels stated in the Gita. Only the highest bhakti is what brings about the prasada for moksa.<ref name=":3" />
Madhva is one of the greatest philosophers of bhakti. For him, bhakti is omnipresent, as it were, in spiritual life. His work Anuvyakhyana records thus: Bhakti generates knowledge; knowledge, in its turn, generates bhakti, which, in its turn, generates the direct perception of God. This perception generates bhakti, which brings about mukti, liberation.’ It is the first means, and the constituent of the last end itself. Jayatirtha says that ‘parama-bhakti’ is the level of bhakti that brings about the final liberating grace of God.
Madhva is one of the greatest philosophers of bhakti. For him, bhakti is omnipresent, as it were, in spiritual life. His work Anuvyakhyana records thus: Bhakti generates knowledge; knowledge, in its turn, generates bhakti, which, in its turn, generates the direct perception of God. This perception generates bhakti, which brings about mukti, liberation.’ It is the first means, and the constituent of the last end itself. Jayatirtha says that ‘parama-bhakti’ is the level of bhakti that brings about the final liberating grace of God.
# '''Jnana-yoga''' - It is totally the way of knowledge. At this stage the individual has the conviction (chinta-visesha) that he is dependent on Ishvara and different from Prakrti. This leads him to Bhakti yoga.
# '''Jnana-yoga''' - It is totally the way of knowledge. At this stage the individual has the conviction (chinta-visesha) that he is dependent on Ishvara and different from Prakrti. This leads him to Bhakti yoga.
# '''Bhakti-yoga''' - It is the way of devotion. At this stage the sadhaka is required to have incessant thought of Ishvara. Such thought happens when the eight-fold condition (ashtanga-yoga) is satisfied namely, [[Yama ( यमः )|yama]], [[Niyama (नियमः)|niyama]], [[Asanas (आसनानि)|asana]], [[Pranayama (प्राणायामः)|pranayama]], [[Pratyahara (प्रत्याहारः)|pratyahara]], [[Dharana (धारणा)|dharana]], [[Dhyana (ध्यानम्)|dhyana]] and [[Samadhi (समाधिः)|samadhi]]. According to this school of thought, seven-fold discipline has to be practiced, Sadhana-saptaka, and Ramanujacharya quotes in his Sribhashya the Vakyakara who describes them as follows: तल्लब्धिः विवेक-विमोकाभ्यासक्रियाकल्याणानवसादानुद्धर्षेभ्यः संभवान्निर्वचनाच्च। They are viveka (विवेकः), vimoka (विमोका), abhyasa (अभ्यासः), kriya (क्रिया), kalyana (कल्याणम्), anvasada (अनवसादः), anuddharsha (अनुद्धर्षः). While ascertaining the fimdamental factors leading to Bhakti, Vedanta Desika points out that four factors namely (1) Viveka, (2) Nirveda, (3) Virakti and (4) Bhiti are essential for developing Bhakti.
# '''Bhakti-yoga''' - It is the way of devotion. At this stage the sadhaka is required to have incessant thought of Ishvara. Such thought happens when the eight-fold condition (ashtanga-yoga) is satisfied namely, [[Yama ( यमः )|yama]], [[Niyama (नियमः)|niyama]], [[Asanas (आसनानि)|asana]], [[Pranayama (प्राणायामः)|pranayama]], [[Pratyahara (प्रत्याहारः)|pratyahara]], [[Dharana (धारणा)|dharana]], [[Dhyana (ध्यानम्)|dhyana]] and [[Samadhi (समाधिः)|samadhi]]. According to this school of thought, seven-fold discipline has to be practiced, Sadhana-saptaka, and Ramanujacharya quotes in his Sribhashya the Vakyakara who describes them as follows: तल्लब्धिः विवेक-विमोकाभ्यासक्रियाकल्याणानवसादानुद्धर्षेभ्यः संभवान्निर्वचनाच्च। They are viveka (विवेकः), vimoka (विमोका), abhyasa (अभ्यासः), kriya (क्रिया), kalyana (कल्याणम्), anvasada (अनवसादः), anuddharsha (अनुद्धर्षः). While ascertaining the fimdamental factors leading to Bhakti, Vedanta Desika points out that four factors namely (1) Viveka, (2) Nirveda, (3) Virakti and (4) Bhiti are essential for developing Bhakti.
# Prapatti: It is the same as complete self-surrender to Ishvara (saranagati). It is the disposition of knowledge. It happens once at the death of the body. It puts an end even to prarabdha karma. With it the Self is liberated to go back to Vaikuntha. Every Jiva is fit to have it.
# '''Prapatti''': It is the same as complete self-surrender to Ishvara (saranagati). It is the disposition of knowledge. It happens once at the death of the body. It puts an end even to prarabdha karma. With it the Self is liberated to go back to Vaikuntha. Every Jiva is fit to have it.
== References ==
== References ==
[[Category:Vedanta]]
[[Category:Vedanta]]
[[Category:Yoga]]
[[Category:Yoga]]